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Full text of "A plain and literal translation of the Arabian nights entertainments, now entitled The book of the thousand nights and a night"

FROM-THE- LIBRARY-OF 
TRINITYCOLLEGETORDNTO 




TO THE PURE ALL THINGS ARE PURE" 
(Puris omnia pura) 



Arab Provsrb. 



"Niuna corxotta meate intese mai sanamente parole." 

''Decameron " conclusion* 



" Erwbuit, posuitque meum Lucretia librum 

Scd coram Bruto. Brute ! recede, 'leget." 

Martiai. 



" Mieulx est de ris que de larmes escripre, 

Pour ce que rire est le propre des hommes. " 

RABKLAIS. 



'The pleasure we derive from perusing tha Thpusand-and-Oaa 
Stories, makes u regret that we possess only a comparatively small 
part of these truly enchanting fictions. " 

CRICHTON'S "History of Arabia. 





tcjfns* 



Kitffjts anb a Kigf)t 



NOTES ANTHROPOLOGICAL AND EXPLANATORY 



VOLUME V. 



RICHARD F. BURTON 




PRINTED BY THE BURTON CLUB FOR PRIVATE 
SUBSCRIBERS ONLY 



Shammar Edition 

Limited to one thousand numbered sets, 
of which this is 

Number^ 



PRINTED IN U. S. A, 



1 8 

89033 



TO THE CURATORS OF THE BODLEIAN LIBRARY, OXFORD 
Etpecially RtVD. B. PRICE and PROFESSOR MAX MULLER 



GENTLEMEN, 

I take the liberty of placing your names at the head of this Volume which owes 
its rarest and raciest passages to your kindly refusing the temporary transfer of the 
Wortley Montague MS. from your pleasant library to the care of Dr. Rost, Chiei 
Librarian, India Office. As a sop to " bigotry and virtue,'* as a concession to th< 
41 Scribes and Pharisees," I had undertaken, in case the loan were granted, not to translate 
tales and passages which might expose you, the Curators, to unfriendly comment. But, 
possibly anticipating what injury would thereby accrue to the Volume and what sorrow 
to my subscribers, you were good enough not to sanction the transfer indeed you refused 
it to me twice and for this step my ditnttU will be (or ought to be) truly thankful to 
you. 

I am, Gentlemen, 

Yours obediently, 

RICHARD F. BURTON 

BODLEIAN LIBRARY, 

August <M. 1888. 



CONTENTS OF THE FIFTH VOLUME. 



PACE 

1. THE HISTORY OF THE KING'S SON OF SIND AND THE 

LADY FATIMAH ; 

2. HISTORY OF THE LOVERS OF SYRIA 19 

3. HISTORY OF AL-HAJJAJ BIN YUSUF AND THE YOUNG 

SAYYID 37 

4. NIGHT ADVENTURE OF HARUN AL-RASHID AND THE 

YOUTH MANJAB 61 

THE LOVES OF THE LOVERS OP BASSORAH 65 

STORY OP THE DARWAYSH AND THE BARBER'S BOY AND THE 
GREEDY SULTAN ......... 105 

TALE OF THE SIMPLETON HUSBAND 116 

NOTE CONCERNING THE * TlRREA BEDE," NlGHT 655 . . .119 

5. THE LOVES OF AL-HAYFA AND YUSUF 121 

6. THE THREE PRINCES OF CHINA 211 

7. THE RIGHTEOUS WAZIR WRONGFULLY GAOLED . . .229 

8. THE CAIRENE YOUTH, THE BARBER AND THE CAPTAIN . 241 

9. THE GOODWIFE OF CAIRO AND HER FOUR GALLANTS . 251 

10. THE TAILOR AND THE LADY AND THE CAPTAIN ... 261 

11. THE SYRIAN AND THE THREE WOMEN OF CAIRO . . 271 

12. THE LADY WITH TWO COYNTES 279 



viii Contents. 

13. THE WHORISH WIFE WHO VAUNTED HER VIRTUE . . 287 

14. CCELEBS THE DROLL AND HIS WIFE AND HER FOUR 

LOVERS 295 

15. THE GATE-KEEPER OF CAIRO AND THE CUNNING SHE- 

THIEF 307 

16. TALE OF MOHSIN AND MUSA 319 

17. MOHAMMED THE SHALABI AND HIS MISTRESS AND HIS 

WIFE 333 

18. THE FELLAH AND HIS WICKED WIFE 345 

19. THE WOMAN WHO HUMOURED HER LOVER AT HER 

HUSBAND'S EXPENSE ........ 355 

20. THE KAZI SCHOOLED BY HIS WIFE 361 

21. THE MERCHANT'S DAUGHTER AND THE PRINCE OF 

AL-IRAK 371 

22. STORY OF THE YOUTH WHO WOULD FUTTER HIS 

FATHER'S WIVES 439 

23. STORY OF THE TWO LACK-TACTS OF CAIRO AND 

DAMASCUS 453 

24. TALE OF HIMSELF TOLD BY THE KING 463 



CATALOGUE OF WORTLEY MONTAGUE MANUSCRIPT CONTENTS 497 



3E5. 

BY W. F. K I R B Y. 
I. -NOTES ON THE STORIES CONTAINED IN VOL. IV. OF 

"SUPPLEMENTAL NIGHTS" 505 

II. NOTES ON THE STORIES CONTAINED IN VOL. V. OF 

"SUPPLEMENTAL NIGHTS" 513 



THE TRANSLATOR'S FOREWORD 



THIS volume contains the last of my versions from the Wortley 
Montague Codex, and this is the place to offer a short account 
of that much be written MS, 

In the " Annals of the Bodleian Library," etc., by the Reverend 
William Dunn Macray, M.A. (London, Oxford and Cambridge, 
1868 : 8vo. p. 206), we find the following official notice : 

"A.D. 1803." 

"An Arabic MS. in seven volumes, written in 1764-5, and con- 
taining what is rarely met with, a complete collection of the 
Thousand and one Tales (N.B. an error for "Nights") of 
the Arabian Nights Entertainments > was bought from Captain 
Jonathan Scott for 50. Mr. Scott published, in 1811, an edition 
of the Tales in six volumes (N.B. He reprinted the wretched 
English version of Prof. Galland's admirable French, and his 
"revisions" and " occasional corrections" are purely imaginative,) 
in which this MS. is described, (N.B. after the mos majorum). 
He obtained it from Dr. (Joseph) White, the Professor of Hebrew 
and Arabic at Oxford, who had bought it at the sale of the library 
of Edward Wortley Montague, by whom it had been brought from 
the East. (N.B. Dr. White at one time intended to translate it 
literally, and thereby eclipse the Anglo-French version.) It is 

VOL. v. b 



x Translator's Foreword. 

noticed in Ouseley's Oriental Collections (Cadell and Davies), 
vol. ii. p. 25." 

The Jonathan Scott above alluded to appears under various 
titles as Mr. Scott, Captain Scott and Doctor Scott. He was an 
officer in the Bengal Army about the end of the last century, and 
was made Persian Secretary by "Warren Hastings, Esq.," to 
whom he dedicated his " Tales, Anecdotes and Letters, translated 
from the Arabic and Persian " (Cadell and Davies, London, 
1800), and he englished the " Bahar-i-Danish " (A.D. 1799) and 
" Firishtah's History of the Dakkhan (Deccan) and of the reigns 
of the later Emperors of Hindostan." He became Dr. Scott 
because made an LL.D. at Oxford as meet for a " Professor (of 
Oriental languages) at the Royal Military and East India 
Colleges " ; and finally he settled at Netley, in Shropshire, where 
he died. 

It is not the fault of English Orientalists if the MS. in question 
is not thoroughly well-known to the world of letters. In 1797 
Sir Gore Ouseley's "Oriental Collections'* (vol. ii. pp. 25-33) 
describes it, evidently with the aid of Scott, who is the authority 
for stating that the tales generally appear like pearls strung at 
random on the same thread ; adding, " if they are truly Oriental 
it is a matter of little importance to us Europeans whether they 
are strung on this night or that night." 1 This first and somewhat 



1 In the same volume (ii. 161) we also find an ** Introductory Chapter of the 
Arabian Tales," translated from an original manuscript by Jonathan Scott, Esq. ; 
neither MS. nor translation having any merit. In pp. 34, 35 (ibid.) are noticed the 
" Contents of a Fragment of the Arabian Nights procured in India by James Anderson, 
Esq., a copy of which " (made by his friend Scott) " is now in the possession of Jonathan 
Scott, Esq." (See Scott, vol. vi. p. 451.) For a short but sufficient notice of this 
fragment cf. the Appendix (vol. x. p. 497) to my Thousand Nights and a Night, the 
able and conscientious work of Mr. W. F. Kirby. " The Labourer and the Flying 
Chain" (No. x.) and "The King's Son who escaped death by the ingenuity of his 
Father's seven Viziers" (No. xi.) have been translated or rather abridged by Scott in 
his "Tales, Anecdotes and Letters " before alluded to, a vol. of pp. 446 containing 
scraps from the Persian " Tohfat al-Majalis " and " Hazliyat'Abbid Zahkanf " (Facetiae 
of ' Abbid the Jester), with letters from Aurangzeb and other such padding much affected 
by the home public in the Early XIX th Century. 



Translators Foreword. 



xi 



imperfect catalogue of the contents was followed in 1811 by a 
second, which concludes the six-volume edition of " The 

ARABIAN NIGHTS 

ENTERTAINMENTS, 
Carefully revised^ and occasionally corrected 

Jfrom tbc Qrabir. 

TO WHICH IS ADDED 

A SELECTION OF NEW TALES, 

Now first translated 

Jfrom tl)c Arabic Originals. 

ALSO, 

AN INTRODUCTION AND NOTES, 

ILLUSTRATIVE OF THE 

RELIGION, MANNERS AND CUSTOMS OF THE MAHOMMEDANS." 

The sixth volume, whose second title is "Tales | selected 
from the Manuscript copy | of the | 1001 Nights | brought to 
Europe by Edward Wortley Montague, Esq.," ends with a general 
Appendix, of which ten pages are devoted to a description of the 
Codex and a Catalogue of its contents. Scott's sixth volume, 
like the rest of his version, is now becoming rare, and it is 
regretable that when Messieurs Nimmo and Bain reprinted, 
in 1882, the bulk of the work (4 vols. 8vo) they stopped short 
at volume five. 

Lastly we find a third list dating from 1835 in the " Catalogi 
| Codicum Manuscriptorum Orientalium | Bibliothecae Bodleianac 
| Pars Secunda | Arabicos | complectens. | Confecit | Alexander 
Nicoll, J.C.D. | Nuper Linguae Heb. Professor Regius, necnon 
jCdis Christi Canonicus. | Editionem absolvit | et Catalogum 
urianum ! aliquatenus emendavit | G. B. Pusey, S.T.B. | Viri 

1 So called from Herr Uri, a Hungarian scholar who first catalogued "The 
Contents." 



xii Translator's Foreword. 

desideratissimi Successor. | Oxonii, | E Typographic Academico | 
MDCCCXXXV." This is introduced under the head, Codicis 
Arabici Mahommedani Narrationes Fictae sive Historiae Roma- 
nenses | in Quarto" (pp. 145-150). 

I am not aware that any attempt has been made to trace the 
history of the Wortley Montague MS. ; but its internal evidence 
supplies a modicum of information. 

By way of colophon to the seventh and last volume we have, 
" On this wise end to us the Stories of the Kings and histories of 
various folk as foregoing in the Thousand Nights and a Night, 
perfected and completed, on the eighteenth day of Safar the 
auspicious, which is of the months of (the year A. H.) one thousand 
one hundred and seventy-eight" ( = A.D. 1764-65). 

" Copied by the humblest and neediest of the poor, Omar-al- 
Safatf, to whose sins may Allah be Ruthful ! 

" An thou find in us fault deign default supply, 
And hallow the Faultless and Glorify." 

The term " Suftah " is now and has been applied for the last 
century to the sons of Turkish fathers by Arab mothers, and many 
of these Mulattos live by the pen. On the fly-leaf of vol. i. is 
written in a fine and flowing Persian (?) hand, strongly contrasting 
with the text of the tome, which is unusually careless and bad, 
" This Book | The Thousand Nights and a Night of the Acts and 
deeds (Sfrat) of the Kings | and what befel them from sundry | 
women that were whorish | and witty | and various | Tales | 
therein." Below it also is a Persian couplet written in vulgar 
Iranian characters of the half-Shikastah type : 

Chih goyam, o chih poyam ? Na mf-ddnam hlch o puch. 

(What shall I say or whither fly ? * This stuff and this nonsense know not I.) 

Moreover, at the beginning of vol. i. is a list of fifteen tales 
written in Europeo- Arabic characters, after schoolboy fashion, 



Translator's Foreword. xiii 

and probably by Scott. In vol. ii. there is no initial list, but by 
way of Foreword we read, "This is volume the second of the 
Thousand Nights and a Night from the xciii* Night, full and 
complete." And the Colophon declares, " And this is what hath 
been finished for us of the fourth (probably a clerical error for 
" second ") tome of the Thousand Nights and a Night to the 
clxxvii th - Night, written on the twentieth day of the month 
Sha'bdn A.H., one thousand one hundred and seventy-seven" 
( = A.D. 1764). This date shows that the MS. was finished during 
the year after incept. 

The text from which our MS. was copied must have beeh 
valuable, and we have reason to regret that so many passages 
both of poetry and prose are almost hopelessly corrupt. Its 
tone and tenor are distinctly Nilotic ; and, as Mr. E. Wortley 
Montague lived for some time in Egypt, he may have bought it at 
the Capital of the Nile-land. The story of the Syrian (v. 468) and 
that of the Two Lack-tacts (vi. 262), notably exalt Misr and Cairo 
at the expense of Sham and Damascus ; and there are many other 
instances of preferring Kemi the Black Soil to the so-called " Holy 
Land." The general tone, as well as the special incidents of the book, 
argues that the stories may have been ancient, but they certainly 
have been modernised. Coffee is commonly used (passim) 
although tobacco is still unknown ; a youth learns archery and 
gunnery (Zarb al-Risds, vol. vii. 440) ; casting of cannon occurs 
(vol. v. 1 86), and in one place (vol. vi. 134) we read of " Taban- 
jatayn," a pair of pistols ; the word, which is still popular, being a 
corruption of the Persian " Tabdncheh " = a slap or blow, even as 
the French call a derringer coup de poing. The characteristic of 
this Recueil is its want of finish. The stories are told after per- 
functory fashion as though the writer had not taken the trouble to 
work out the details. There are no names or titles to the tales, 
so that every translator must give his own ; and the endings are 
equally unsatisfactory, they usually content themselves, after 



xiv Translators Foreword. 

"native" fashion, with "Intiha " = finis; and the connection with 
the thread of the work must be supplied by the story-teller or the 
translator. Headlines were not in use for the 'MSS. of that day, 
and the catchwords are often irregular, a new word taking the 
place of the initial in the following page. 

The handwriting, save and except in the first volume, has the 
merit of regularity, and appears the same throughout the succeed- 
ing six, except in the rare places (e.g. vi. 92-93), where the lazy 
copyist did not care to change a worn-out pen, and continued to 
write with a double nib. On the other hand, it is the character of 
a village-schoolmaster whose literary culture is at its lowest. 
Hardly a sheet appears without some blunder which only in rare 
places is erased or corrected, and a few lacunae are supplied by 
several hands, Oriental and European, the latter presumably 
Scott's. Not unfrequently the terminal word of a line is divided, 
a sign of great incuria or ignorance, as "Shahrjbaz" (i. 4), 
" Shahr | zad " (v. 309, vi. 106), and " Fawa | jadtu-h "= so I found 
him (v. 104). Koranic quotations, almost always lack vowel- 
points, and are introduced without the usual ceremony. Poetry 
also, that crux of a skilful scribe, is carelessly treated, and often 
enough two sets of verse are thrown into one, the first rhyming in 
ur, and the second in ir (e.g. vol. v. 256). The rhyme-words also 
are repeated within unlawful limits (passim and vol. v. 308, 11. 6 
and 11). Verse is thrust into the body of the page (vii. 112) 
without signs of citation in red ink or other (iii. 406) ; and rarely 
we find it, as it should be, in distichs divided by the normal 
conventional marks, asterisks and similar separations. Sometimes 
it appears in a column of hemistichs after the fashion of Europe 
(iv. in ; iv. 232, etc.) : here (v. 226) a quotation is huddled into 
a single line ; there (v. 242) four lines, written as monostichs, are 
followed by two distichs in as many lines. 

As regards the metrical part Dr. Steingass writes to me, "The 
verses in Al-Hayfd and Yusuf, where not mere doggerel, are spoiled 



Translators Foreword. xv 

by the spelling. I was rarely able to make out even the metre 
and I think you have accomplished a feat by translating them as 
you have done." 

The language of the MS. is generally that of the Fellah and 
notably so in sundry of the tales, such as, " The Goodwife of 
Cairo and her four Gallants " (v. 444). Of this a few verbal and 
phrasal instances will suffice. Adfnf = here am I (v. 198) ; 
Ahni (passim, for nahnu) nakhaf = we fear ; 'Alaykf (for 'alaykl) 
= on thee ; and generally the long vowel (-ki) for the short (-ki) 
in the pronoun of the second person feminine ; Antah (for anta) 
= thou (vi. 96) and Antii (for antum) = you (iii. 351) ; Araha 
and even aniha, riihat and ruha (for raha) = he went (vii. 74 
and iv. 75) and Aruhii (for nihu) = go ye (iv. 179) ; Bakarah 
* * allazi (for allatf) = a cow (he) who, etc. ; (see in this 
vol., p. 253) and generally a fine and utter contempt for genders, 
e.g. Hum (for hunna) masc. for fern. (iii. 91 ; iii. 146 ; and v. 233) ; 
Ta'dli (for ta'dl) fern, for masc. (vi. 96 et passim) ; Bfhim (for 
bi-him) = with them (v. 367) ; Bi-kam (for bi-kum) = with you 
(iii. 142) are fair specimens of long broad vowels supplanting the 
short, a peculiarity known in classical Arab., eg. Miftah (for 
Miftah) = a key. Here, however, it is exaggerated, e.g. Ba'i'd (for 
ba'id) = far (iv. 167) ; Kam (for kam) = how many ? Kiim (for 
kum) = you (v. 118) ; Kul-hd (for kul-ha) = tell it (iv. 58) ; Mfn 
(for man) = who ? (iii. 89) ; Mirwdd (for Mirwad) = a branding iron ; 
Natanashshad (for natanashshad) = we seek tidings (v. 211); 
Rajal (pron. Ragil,for Rajul)= a man (iv. 118 and passim) ; Sahal 
(for sahal)=easy, facile (iv. 71); Sfr (for sir) = go, be off! 
(v. 199) Shfl (for shil) = carry away (i. in) ; and Zahab (for 
zahab)=gold (v. 186). This broad Doric or Caledonian articu- 
lation is not musical to unaccustomed organs. As in popular 
parlance the Dal supplants the Zal ; e.g. Dahaba (for zahaba) = 
he went (v. 277 and passim) ; also T takes the place of Th, as 
Tult for thulth = one third (iii. 348) and Tamrat (for thamrat) = 



xvi Translator's Foreword. 

fruit (v. 260), thus generally ignoring the sibilant Th after the 
fashion of the modern Egyptians who say Tumm (for thumma) 
= again ; " Kattir (for kaththir) Khayrak " = God increase thy 
weal, and Lattama (for laththama) = he veiled. Also a general 
ignoring of the dual, e.g. Haza 'usfurayn (for 'Usfurani) = these be 
birds (vi. 121) ; Nazalu al-Wazirayn (do) = the two Wazirs went 
down (vii. 123) ; and lastly Al-Wuzara al-itnayn (for Al- Wazirani) 
= the two Wazirs (vii. 1 21). Again a fine contempt for numbers, as 
Nanzur ana (for Anzur) = I (we) see (v. 198) and Inni (for inna) 
naruhu = indeed I (we) go (iii. 190). Also an equally conscientious 
disregard for cases, as Min mal abu-ha (for abf-hd) = out of the 
moneys of her sire (iv. 190); and this is apparently the rule of the 
writer. 

Of Egyptianisms and vulgarisms we have Ant, md ghibtshayy 
= thou, hast thou not been absent at all ? with the shayy (a thing) 
subjoined to the verb in this and similar other phrases ; Baksish for 
Bakhshish (iv. 356) ; Al-Jawaz (for al-zfwaj) = marriage (i. 14) ; 
Faki or Fiki (for fakih) = a divine (vi. 207 and passim) ; Finjal 
(for finjdn) = a coffee-cup (v. 424, also a Najdf or Central Arabian 
corruption) ; Kuwayyis = nice, pretty (iv. 179) ; Layalf (JUV for 
lialld W) = lest that (v. 285) ; Luhumat (for luhurn) = meats, a 
mere barbarism (v. 247) ; Matah (for Matd) = when ? (v. 464) ; 
Ma' ayah (for ma'i) = with me (vi. 13 et passim); Shuwayy (or 
shuwayyah) Mayah, a double diminutive (for Muwayy or Muwayh) 
= a small little water, intensely Nilotic (iv. 44) ; Mbarih or Em- 
barah (for Al-barihah)= yesterday (v. 449) ; Takkat (for Dakkat) 
= she rapped (iv. 190) ; tfzbasha and Uzbdshd (for Yuzbashi) = 
a centurion, a captain (v. 430 et passim) ; Zaidjah for Zaijah 
(vi. 329); Zardghit (for Zaghdn't) = lullilooing (iv. 12) ; Zinah 
(for Zind) = adultery, and lastly Zuda (for Zdda) = increased 
(iv. 87). Here the reader will cry jam satis ; while the student will 
compare the list with that given in my Terminal Essay (vol. x. 
168-9). 



Translator s Foreword. xvii 

The two Appendices require no explanation. No. I. is a 
Catalogue of the Tales in the Wortley Montague MS., and No. II. 
contains Notes upon the Storiology of the Supplemental Volumes 
IV. and V. by the practised pen of Mr. W. F. Kirby. The sheets 
during my absence from England have been passed through the 
press and sundry additions and corrections have been made by 
Dr. Steingass. 

In conclusion I would state that my hope was to see this 
Volume (No. xv.) terminate my long task ; but circumstance is 
stronger than my will and I must ask leave to bring out one more 
The New Arabian Nights. 

RICHARD F. BURTON. 



ATHEN^UM CLUB, 

September \st, 1888. 



THE HISTORY OF 
THE KING'S SON OF SIND 

AND 

THE LADY FATIMAH 



THE HISTORY OF THE KING'S SON OF SIND 
AND THE LADY FATIMAH.' 

IT is related that whilome there was a King of the many Kings 
of Sind who had a son by other than his wife. Now the youth, 
whenever he entered the palace, would revile 2 and abuse and 
curse and use harsh words to his step-mother, his father's Queen, 
who was beautiful exceedingly; and presently her charms were 
changed and her face waxed wan and for the excess of what she 
heard from him she hated life and fell to longing for death. 
Withal she could not say a word concerning the Prince to his 
parent. One day of the days, behold, an aged woman (which had 
been her nurse) came in to her and saw her in excessive sorrow 
and perplext as to her affair for that she knew not what she 
could do with her step-son. So the ancient dame said to her, " O 
my lady, no harm shall befal thee ; yet is thy case changed into 
other case and thy colour hath turned to yellow." Hereupon 
the Queen told her all that had befallen her from her step- son of 



1 W. M. MS. iv. 165-189: Scott, vi. 238-245) "Story of the Prince of Sind, and 
Fatima, daughter of Amir Bin Naomaun" : Gauttier (vi. 342-348) Histoire du Prince 
de Sind et de Fatime. 

Sind is so called from Sindhu, the Indus (in Pers. Sindab), is the general name of the 
riverine valley : in early days it was a great station of the so-called Aryan race, as they 
were migrating eastwards into India Proper, and it contains many Holy Places dating 
from the era of the Puranas. The Moslems soon made acquaintance with it, and the 
country was conquered and annexed by Mohammed bin Kdsim, sent to attack it by the 
famous or infamous Hajjaj bin Yusuf the Thakafitc, lieutenant of Al-'Irdk under the 
Ommiade Abd al-Malik bin Marwin. For details, see my " Sind Re-visited " : vol. u 
chapt. viii. 

2 [In MS. " shakhat," a modern word which occurs in Spitta Bey's " Contes Arabet 
Modernes," spelt with the palatal instead of the dental, and is translated theft by 

injurier." ST.] 



4 Supplemental Nights. 

harsh language and revilement and abuse, and the other rejoined, 
"O my lady, let not thy breast be straitened, and when the 
youth shall come to thee and revile and abuse thee, do thou say 
him: Pull thy wits somewhat together till such time as thou 
shalt have brought back the Lady Fatimah, daughter of 'Amir 
ibn al-Nu'uman." The old woman taught her these words by 
heart, and anon went forth from her, when the Prince entered by 
the door and spoke harsh words and abused and reviled her ; so 
his father's wife said to him, " Lower thy tone and pull thy wits 
somewhat together, for thou be a small matter until thou shalt 
bring back the daughter of the Sultan, hight Fatimah, the 
child of 'Amir ibn al-Nu'uman." Now when he heard these words 
he cried, " By Allah, 'tis not possible but that I go and return 
with the said Lady Fatimah ; " after which he repaired to his sire 
and said, " 'Tis my desire to travel ; so do thou prepare for me 
provision of all manner wherewith I may wend my way to a far 
land, nor will I return until I win to my wish." Hereupon his 
father fell to transporting whatso he required of victuals various 
and manifold, until all was provided, and he got ready for him 
whatso befitted of bales and camels and pages and slaves and 
eunuchs and negro chattels. Presently they loaded up and the 
youth, having farewelled his father and his friends and his 
familiars, set forth seeking the country of Fatimah bint Amir, 
and he travelled for the first day and the second day until he 
found himself in the middle of the wilds and the Wadys, and 
the mountains and the stony wastes. This lasted for two months 
till such time as he reached a region wherein were Ghuls and 
ferals, and to one and all who met him and opposed him he would 
give something of provaunt and gentle them and persuade them 
to guide him upon his way. After a time he met a Shaykh well 
stricken in years ; so he salamed to him and the other, after 
returning his greeting, asked him saying, " What was it brought 
thee to this land and region wherein are naught but wild beasts 



History of the King's Son of Sind and the Lady Fatimah. 5 

and Ghuls ? " whereto he answered, " O Shaykh, I came hither 
for the sake of the Lady Fatimah, daughter of 'Amir ibn 
al-Nu'uman." Hereat exclaimed the greybeard, " t)eceive not 
thyself, for assuredly thou shalt be lost together with what are with 
thee of men and moneys, and the maiden in question hath been 
the cause of destruction to many Kings and Sultans. Her father 
hath three tasks which he proposeth to every suitor, nor owneth 
any the power to accomplish a single one, and he conditioned! 
that if any fail to fulfil them and avail not so to do, he shall be 
slain. But I, O my son, will inform thee of the three which be 
these : First the King will bring together an ardabb of sesame 
grain and an ardabb of clover-seed and an ardabb of lentils ; 
and he will mingle them one with other, and he will say : 
Whoso seeketh my daughter to wife, let him set apart each sort, 
and whoso hath no power thereto I will smite his neck. And as 
all have failed in the attempt their heads were struck off next 
morning and were hung up over the Palace gateway. Now the 
second task is this : the King hath a cistern * full of water, and he 
conditioneth that the suitor shall drink it up to the last drop, 
under pain of losing his life ; and the third is as follows : he 
owneth a house without doors and windows, and it hath a three 
hundred entrances and a thousand skylights and two thousand 
closets ; so he covenanteth with the suitor that he make for that 
place whatever befitteth of doors and lattices and cabinets, and 



1 In the text "Sahrij"; hence the "Chafariz" (fountain) of Portugal, which I 
derived (Highlands of the Brazil, i. 46) from " Sakarij." It is a "Moghrabin" 
word = fontc, a fountain, preserved in the Brazil and derided in the mother country, 
where a New World village is described as 

Chafariz, 

Joam Antam e a Matriz : 

which may be roughly rendered 

Parish church, 

Pump on the Green and Johnny Birch. 

* [Here I suppose the scribe dropped a word, as "yahtaj," or the like, and the 
sentence should read : it requires, etc. ST.] 



6 Supplemental Nights. 

the whole in a single night. Now here is sufficient to engross 
thine intellect, O my son, but take thou no heed and I will do 
thy task for thee." Quoth the other, " O my uncle, puissance and 
omnipotence are to Allah ! " and quoth the Shaykh, " Go, O my 
son, and may the Almighty forward the works of thee." So the 
Prince farewelled him and travelled for the space of two days, 
when suddenly the ferals and the Ghuls opposed his passage and 
he gave them somewhat of provaunt which they ate, and after 
they pointed out to him the right path. Then he entered upon a 
Wady wherein flights of locusts barred the passage, so he scattered 
for them somewhat of fine flour which they picked up till they 
had eaten their sufficiency. Presently he found his way into 
another valley of iron-bound rocks, and in it there were of the 
Jann what could not be numbered or described, and they cut 
and crossed his way athwart that iron tract. So he came forward 
and salam'd to them and gave them somewhat of bread and meat 
and water, and they ate and drank till they were filled, after 
which they guided him on his journey and set him in the right 
direction. Then he fared forwards till he came to the middle 
of the mountain, where he was opposed by none, or mankind or 
Jinn-kind, and he ceased not marching until he drew near the 
city of the Sultan whose daughter he sought to wife. Here he 
set up a tent and sat therein seeking repose for a term of three 
days; then he arose and walked forwards until he entered the 
city, where he fell to looking about him leftwards and rightwards 
till he had reached the palace ! of the King. He found there over 
the gateway some hundred heads which were hanging up, and he 
cried to himself, " Veil me, O thou Veiler ! All these skulls were 
suspended for the sake of the Lady Fatimah, but the bye-word 
saith : Whoso dieth not by the sword dieth of his life-term, 
and manifold are the causes whereas death be singlefold." There- 

' ! 7~ 

1 In text "Sarayah," for " Sarayah," Serai, Government House : vol. ix. 52. 



History of the King's Son of Sind and the Lady Fatimah* 7 

upon he went forwards to the palace gate And Shahrazad 
was surprised by the dawn of day, and fell silent and ceased 
saying her permitted say. Then quoth her sister Dunyazad, 
"How sweet and tasteful is thy tale, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night 
an the Sovran suffer me to survive ? " Now when it was the 
next night and that was 



Jpour f^un&re& an& 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : With love 
and good will ! - It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Prince 
went forward to the Palace gate and purposed to enter, but they 
forbade him nor availed he to go in ; so he returned to his tents 
and there spent the night till dawn. Then he again turned to the 
King's Serai and attempted to make entry, but they stayed him 
and he was unable to succeed, nor could he attain to the presence 
of the Sovran. So he devised with one who was standing at the 
door a device to enter the presence, but again he failed in his 
object and whenever he craved admission they rejected him 
and drave him away saying, " O youth, tell us what may be thy 
need ? " Said he, " I have a requirement of the Sultan and my 
purport is a business I may transact with him and speech 
containeth both private and public matters ; nor is it possible 
that I mention my want to any save to the Sovran." So a 
Chamberlain of the chamberlains went in to the presence and 
reported the affair to the King, who permitted them admit the 
stranger, and when he stood before the throne he kissed ground 



8 Supplemental Nights. 

and deprecated evil for the ruler and prayed for his glory and 
permanency, and the Monarch, who marvelled at the terseness of 
his tongue and the sweetness of his speech, said to him, " O youth, 
what may be thy requirement ? " Quoth the Prince, " Allah 
prolong the reign of our lord the Sultan ! I came to thee seeking 
connexion with thee through thy daughter the lady concealed 
and the pearl unrevealed." Quoth the Sultan, " By Allah, verily 
this youth would doom himself hopelessly to die and, Oh the 
pity of it for the loquence of his language ; " presently adding, 
" O youth, say me, art thou satisfied with the conditions where- 
with I would oblige thee ? " and the Prince replied, " O my lord, 
Omnipotence is to Allah ; and, if the Almighty empower me to 
fulfil thy pact, I shall fulfil it." The King continued, " I have 
three tasks to impose upon thee," and the Prince rejoined, " I am 
satisfied with all articles thou shalt appoint" Hereupon the 
Sovran summoned the writers and witnesses, and they indited the 
youth's covenant and gave testimony that he was content there- 
with ; and when the Prince had signified his satisfaction and 
obligation, the King sent for an ardabb of sesame and an ardabb 
of clover-seed and an ardabb of lentils and let mingle all three 
kinds one with other till they became a single heap. Then said 
the King to the Prince, "Do thou separate each sort by itself 
during the course of the coming night, and if dawn shall arise and 
every seed is not set apart, I will cut off thy head." Replied the 
other, " Hearing and obeying." Then the King bade place all 
the mixed heap in a stead apart, and commanded the suitor retire 
into solitude ; accordingly, he passed alone into that site and 
looked upon that case and condition, and he sat beside the heap 
deep in thought, so he set his hand upon his cheek and fell to 
weeping, and was certified of death. Anon he arose and going 
forwards attempted of himself to separate the various sorts of 
grain, but he failed ; and had two hundred thousand thousands of 
men been gathered together for the work they had on nowise 



History of the Kings Son of Sind and the Lady Fatimak* 9 

availed to it. Hereupon he set his right hand upon his cheek l 
and he fell to weeping and suffered the first third of the dark hours 
to pass, when he said to himself, " There remaineth naught of thy 
life save the remnant of this night ! " But the while he was conjec- 
turing and taking thought, behold, an army of the locusts to 
whom he had thrown the flour upon his road came speeding over 
him like a cloud dispread and said to him with the tongue of the 
case, 2 " Fear not neither grieve, for we have flocked hither to 
solace thee and ward from thee the woe wherein thou art : so take 
thou no further heed." Then they proceeded to separate each 
kind of grain and set it by itself, and hardly an hour had passed 
before the whole sample was distributed grain by grain into its 
proper place while he sat gazing thereon. After this the locusts 
arose and went their ways, and when morning dawned the Sultan 
came forth and took seat in the Hall of Commandment and said 
to those who were present, " Arise ye and bring hither the youth 
that we may cut off his head." They did his bidding but, when 
entering in to the Prince, they found all the different grains piled 
separately, sesame by itself and clover-seed alone and lentils 
distributed apart, whereat they marvelled and cried, " This thing 
is indeed a mighty great matter from this youth, nor could it 
befal any save himself of those who came before him or of those 
who shall follow after him." Presently they brought him to the 
Sultan and said, " O King of the Age, all the grains are sorted ; " 
whereat the Sovran wondered and exclaimed, " Bring the whole 
before me." And when they brought it he looked upon it with 
amazement and rejoiced thereat, but soon recovered himself and 
cried, " O youth, there remain to thee two tasks for two nights ; 
and if thou fulfil them, thou shalt win to thy wish, and if thou fail 
therein, I will smite thy neck." Said the Prince, " O King of the 



1 A manner of metonymy, meaning that he rested his cheek upon his right hand. 
* For the sig. of this phrase = words suggested by (he circumstances, see vol. i. 121, 



io Supplemental Nights. 

Age, the All-might is to Allah, the One, the Omnipotent ! " Now 
when night drew nigh the King opened to him a cistern and 
said, " Drink up all that is herein and leave not of it a drop, nor 
spill aught thereof upon the ground, and if thou drain the whole 
of it, thou shalt indeed attain to thine aim, but if thou fail 
to swallow it, I will smite thy neck." The Prince answered, 
" There is no Majesty and there is no Might save in Allah, the 
Glorious, the Great ! " Then he took his seat at the cistern- 
mouth and fell to thinking and saying in his mind, " Wherefore, 
O certain person, shouldst thou venture thy life and incur the 
cruel consequence of this King on account of thy frowardness 
to thy father's wife ? and by Allah, this is naught save Jinn-struck 
madness on thy part ! " So he placed his left hand upon his 
cheek, and in his right was a stick wherewith he tapped and drew 
lines in absent fashion upon the ground, 1 and he wept and wailed 
until the third of the first part of the dark hours had passed, 
when he said in himself, " There remaineth naught of thine age, 
ho, Such-an-one, save the remainder of this night." And he 
ceased not to be drowned in thought when suddenly a host of 
savage beasts and wild birds came up to him and said with the 
tongue of the case, " Fear not neither grieve, O youth, for none is 
faithless to the food save the son of adultery and thou wast the 
first to work our weal, so we will veil and protect thee, and let 
there be no sorrowing with thee on account of this matter." 
Hereupon they gathered together in a body, birds and beasts, 
and they were like unto a lowering cloud, no term to them was 
shown and no end was known as they followed in close file one 

upon other And Shahrazad was surprised by the dawn of day, 

and fell silent and ceased to say her permitted say. Then quoth 
her sister Dunyazad, " How sweet is thy story, O sister mine, and 



1 Mr. Charles M. Doughty ("Arabia Deserta," i. 223), speaks of the Badawin who 
"sit beating the time away, and for pastime limning with their driving-sticks (the 
Baktir) in the idle land.'* 



History of the Kings Son of Sind and the Lady Fatimah. \ I 

how enjoyable and delectable ! '* Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the King suffer me to survive ? " Now when it was the next night 
and that was 

3H)t Jpout f^unbrefc an* j^inetg-sebentf) j^igftt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the wild beasts 
and the feral birds met one another beside that cistern and each 
took his turn thereat and drank without drinking his full l until 
naught of water remained in the reservoir and they fell to licking 
the sides with their tongues so that anyone seeing it would say 
that for the last ten years not a drop of liquid had been stored 
therein. And after this they all went their ways. Now as soon 
as it was morning-tide the King arose and hied forth the Harem 
and taking his seat in the Hall of Commandment said to sundry 
of his pages and Chamberlains, " Go bring us tidings of the 
cistern." Accordingly they went thither and inspected it but 
found no trace of water therein ; so they returned straightway 
to the ruler and reported the matter. Hereupon the Sultan was 
amazed and his wits were bewildered and he was certified that 
none had power to win his daughter for wife save that youth. So 
he cried, " Bring him hither," and they fared to fetch him and 
presented him in the presence where he salam'd to the Sovran and 



1 In text " Lam yanub al-Wahidu min-hum nisf hafTin." [I cannot explain this 
entence satisfactory to myself, but by inserting " ilia" after "min-hum." Further I 
would read " nassaf " = libavit, delibavit, degustavit (Doty, Suppl. t. v.) and " Hifan," 
pi. of " Hafnah" = handful, mouthful, small quantity, translating accordingly: "and 
none took his turn without sipping a few laps." ST. 1 



1 2 Supplemental Nights. 

deprecated 1 for him and prayed for him. The Sultan greeted him 
in return and said, " O Youth, there now remaineth with me but a 
single task which if thou accomplish shall save thee and win for 
thee my daughter ; however if thou fail therein I will smite thy 
neck." "Power is to Allah!" exclaimed the Prince whereat the 
Sultan marvelled and said in his mind, " Glory be to God : 
the words and works of this youth be wonderful. Whatever I bid 
him do he begin neth with naming the name of the Lord whereas 
those who forewent him never suffered me hear aught of the sort. 
However, the fortunate are Fortune's favourites and Misfortune 
never befalleth them." Now when it was night-tide the Sultan 
said, " O youth, in very deed this mansion which standeth beside 
the palace is brand-new and therein are store of wood and timbers 
of every kind, but it lacketh portals and lattices and the finishing 
of the cabinets ; so I desire that thou make for it doors and 
windows and closets. I have provided thee with everything thou 
dost require of carpenter's gear and turner's lathes ; and either 
thou shalt work all this during the coming night ; or, if thou be 
wanting in aught and morning shall morrow without all the need- 
ful being finished, I will cut off thy head. This is the fine of thy 
three labours which an thou avail to accomplish thou shalt attain 
thine aim and if thou fail thereof I will smite thy neck. Such be 
then my last word." Accordingly the Prince arose and faring 
from before him entered the unfinished mansion which he found to 
be a palace greater and grander than that wherein the King abode. 
He cried, " O Veiler, withdraw not Thy veiling!" and he sat 
therein by himself (and he drowned in thought) and said, " By 
Allah, if at this hour I could find somewhat to swallow I would die 
thereby and rest from this toil and trouble have been my lot ; 2 and 



1 "Tarajjama" : vol. iv. 242. I shall always translate it by" he deprecated "scil. 
evil to the person addressed. 

2 [The text, as I read it, has : " In wahadtu (read wajadtu) fi hazih al-Sd'dh shayyan 
naakul-hu wa namut bi-hi nartah min haza al-Taab wa'l mashakkah la-akultu-hu " = 



History of the Kings Son of Sind and the Lady Fatimah. 1 3 

the morning shall not morrow ere I shall find repose nor shall any 
one of the town folk solace himself and say : The Sultan is about 
to cut off the head of this youth. Withal the bye- word hath 
it: Joyance which cometh from Allah is nearer than is thd 
eyebrow to the eye, and if Almighty (be He extolled and exalted !) 
have determined aught to my destiny, there is no flight therefrom. 
Moreover one of the Sages hath said : He released me from 
pillar to post and the Almighty bringcth happiness nearhand. 
From this time until dawn of day many a matter may proceed from 
the Lord wherein haply shall be salvation for me or destruction." 
Then he fell to pondering his affair and thinking over his froward- 
ness to the wife of his father, after which he said, " The slave 
mcditateth and the Lord determineth, nor doth the meditation of 
the slave accord with the determination of the Lord." And 
while thus drowned in care he heard the sound of the Darabukkah- 
drum l and the turmoil of work and the shiftings of voices whilst 
the house was full of forms dimly seen and a voice cried out 
to him, " O youth, be hearty of heart and sprightly of spirits : 
verily we will requite thee the kindness thou wroughtest to us in 
providing us with thy provision ; and we will come to thine aidance 
this very night, for they who are visiting and assisting thee are of 
the Jann from the Valley of Iron." Then they began taking up 
the timbers and working them and some turned the wood with 
lathes, and other planed the material with planes, whilst others 
again fell to painting and dyeing the doors and windows, these 
green and those red and those yellow ; and presently they set them 
in their several steads, nor did that night go by ere the labour was 
perfected and there was no royal palace like unto it, either in 
ordinance or in emplacement. Now as morning morrowed the 
Sultan went forth to his divan, and when he looked abroad he saw a 



if I could find at this hour a something (i.e. in the way of poison) which I might eat 
and die thereby and rest from this toil and trouble, I would certainly eat it, etc. ST.] 
1 See vol. i. 311 for this " tom-tom " as Anglo-Indians call it. 



1 4 Supplemental Nights. 

somewhat of magnificence in the mansion which was not to be 
found in his palace, so he said in his surprise, " By Allah, the 
works of this youth be wondrous and had the joiners and car- 
penters loitered over three years upon this work they never would 
have fulfilled such task : moreover we ken not by what manner of 
means this young man hath been able to accomplish the labour." 
Thereupon he sent for the Prince to the presence and robed him 
with a sumptuous robe of honour and assigned to him a mighty 
matter of money, saying, "Verily thou deservest, O youth, and 
thou art the only one who meriteth that thou become to my 
daughter baron and she become to thee femme. Presently Sultan 
Amir ibn al-Nu'uman bade tie the marriage-tie and led to her in 
procession the bridegroom who found her a treasure wherefrom 
the talisman had been loosed ; l and the bride rejoiced with even 
more joyance than he did by cause of her sire, with his three tasks, 
having made her believe that she would never be wedded and 
bedded but die a maid, and she had long been in sadness for such 
reason. Then the married couple abode with the King their father 
for the space of a month, and all this time the camp of the young 
Prince remained pitched without the town, and every day he 
would send to his pages and eunuchs whatso they needed of meat 
and drink. But when that term ended he craved from the Sultan 
leave of travel to his own land and his father-in-law answered, 
" O youth, do whatso thou ever wishest anent returning to thy 
native realm ; " and forthwith fell to fitting out his daughter till 
all her preparations were completed and she was found ready for 
wayfare together with her body-women and eunuchs. The Prince 
having farewelled his father-in-law caused his loads to be loaded 
and set out seeking his native country and kingdom ; and he 
travelled by day and by night, and he pushed his way through 



1 i.e. Whereinto the happy man was able to go, which he could not whilst the spell 
was upon the hoard. 



History of the King's Son of Sind and the Lady Fatimah. 1 5 

Wadys and over mountains for a while of time until he drew near 
his own land, and between him and his father's city remained only 
some two or three marches. Here suddenly men met him upon 
the road and as he asked them the tidings they replied that his sire 
was besieged within his capital of Sind by a neighbour King who 
had attacked him and determined to dethrone him and make 
himself Sovereign and Sultan in his stead. Now when he heard 
this account he pushed forward with forced marches till he reached 
his father's city which he found as had been reported ; and the old 
King with all his forces was girded around within his own walls 
nor could he sally out to offer battle for that the foe was more 
forceful than himself. Hereupon the Prince pitched his camp and 
prepared himself for fight and fray ; and a many of his men rode 
with him whilst another many remained on guard at the tents. 

And Shahrazad was surprised by the dawn of day and fell 

silent and ceased saying her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night 
an the Sovran suffer me to survive ? " Now when it was the next 
night and that was 

6* JFour ^Duntorcfc anfc J2inetp*nint[) .Jiig&t, 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Prince 
busked him for fight and fray seeking to assault the army of the 
King who had besieged his sire, and the two hosts fought together 
a strenuous fight and a stubborn. On this wise fared it with them; 



1 6 Supplemental Nights. 

but as regards the bride, she took patience till such time as her 
bridegroom had ridden forth, when she donned her weapons of war 
and veiled herself with a face-veil and sallying forth in Mameluke's 
habit presently came up with her mate the Prince whom she found 
straitened by the multitude of his foes. Now this Princess was 
mistress of all manner weapons, so she drew her sword from its 
sheath and she laid on load rightwards and leftwards until the wits 
of all beholders were wildered and her bridegroom inclined to her 
and said, " Verily this Mameluke he is not one of our party." But 
she continued battling till the sun rose high in the firmament-vault 
when she determined to attacK the ensigns and colours which were 
flying after right royal of fashion, and in the midst thereof was the 
hostile Sultan. So she smote the ancient who bore the banner 
and cast him to the ground and then she made for the King and 
charged down upon him and struck him with the side of the sword 
a blow so sore that of his affright he fell from his steed. But when 
his host saw him unhorsed and prostrate upon the plain they 
sought safety in flight and escape, deeming him to be dead ; where- 
upon she alighted and pinioned his elbows behind his back and 
tied his forearms to his side, and lashed him on te his charger and 
bound him in bonds like a captive vile. Then she committed him 
to her bridegroom who still knew her not and she departed the 
field seeking her camp until she arrived there and entered her 
pavilion where she changed her attire and arrayed herself in 
women's raiment. After this she sat down expecting the Prince 
who, when she had committed to him the captured King, carried 
him into the city where he found the gates thrown open. Here- 
upon his sire sallied forth and greeted him albeit he recognized 
him not but was saying, " Needs must I find the Knight who came 
to our assistance." "O my papa," quoth the Prince, "dost thou 
not know me ? " and quoth the other, " O young man, I know thee 
not ; " whereat the other rejoined, " I am thy son Such-an-one." 
But hardly had the old King heard these words when behold, he 



History of the King's Son of Sind and the Lady Fatimah. 17 

fell upon him and threw his arms round his neck and was like to 
lose his sense and his senses for stress of joyance. After a time he 
recovered and looking upon the captive King asked him, " What 
was it drave thee to come hither and seek to seize from me my 
realm ? " and the other answered him with humility and craved 
his pardon and promised not again to offend, so he released him 
and bade him gang his gait. After this the young Prince went 
forth and caused his Harim and his pages and whoso were with 
him enter the city and when they were seated in the women's 
apartment the husband and wife fell to talking of their journey 
and what they had borne therein of toil and travail. At last the 
Princess said to him, " O my lord, what became of the King who 
besieged thy sire in his capital and who sought to bereave him of 
his realm ? " and said he, " I myself took him captive and com- 
mitted him to my father who admitted his excuses and suffered 
him depart." Quoth she, " And was it thou who capturedst him ? " 
and quoth he, " Yea verily, none made him prisoner save myself/' 
Hereupon said she, " Thee it besitteth not to become after thy sire 
Sovran and Sultan ! " and said he, " Why and wherefore ? " " For 
that a lie defameth and dishonoureth the speaker," cried she, " and 
thou hast proved thee a liar." " What made it manifest to thee 
that I lied ? " asked the Prince, and the Princess answered, " Thou 
claimest to have captured the King when it was other than thyself 
took him prisoner and committed him to thy hands." He enquired, 
" And who was he ? " and she replied, " I know not, withal I had 
him in sight." Hereupon the bridegroom repeated his query till at 
last she confessed it was she had done that deed of derring-do ; and 
the Prince rejoiced much in her. 1 Then the twain made an entry 



1 Here ends this tale, ft roost lame and impotent conclusion, in the W. M. MS. iv. 
189. Scott (p. 244-5) copied by Gauttier (ri. 348) has, " His father received him with 
rapture, and the prince having made an apology to the sultana (!) for his former rude 
behaviour, she received his excuses, and having no child of her own readily adopted him 
as her son ; so that the royal family lived henceforth in the utmost harmony, till the 
death of the sultan and sultana, when the prince succeeded to the empire," 

VOL. V. "* 



1 8 Supplemental Nights. 

in triumph and the city was adorned and the general joy was 
increased. Now his taking to wife the Lady Fatimah daughter of 
the Sultan Amir bin Al-Nu'uman so reconciled him to his step- 
mother, the spouse of his father the Sovran of Sind, that both 
forgot their differences and they lived ever afterwards in harmony 
; and haooiness. 



HISTORY OF THE LOVERS OF SYRIA. 



HISTORY OF THE LOVERS OF SYRIA. 1 

IT is stated that of olden times and by-gone there dwelt in the 
land of Syria two men which were brothers and whereof one was 
wealthy and the other was needy. Now the rich man had a love- 
some daughter and a lovely, whilst the poor man had a son who 
gave his heart to his cousin as soon as his age had reached his 
tenth year. But at that time his father the pauper died and he 
was left an orphan without aught of the goods of this world ; the 
damsel his cousin, however, loved him with exceeding love and 
ever and anon would send him a somewhat of dirhams and this 
continued till both of them attained their fourteenth years. Then 
the youth was minded to marry the daughter of his uncle, so he 
sent a party of friends to her home by way of urging his claim 
that the father might wed her to him, but the man rejected them 
and they returned disappointed. However, when it was the second 
day a body of warm men and wealthy came to ask for the maid in 
marriage, and they conditioned the needful conditions and stood 
agreed upon the nuptials. Presently the tidings reached the 
damsel who took patience till the noon o' night, when she arose 
and sought the son of her uncle, bringing with her a sum of two 
thousand dinars which she had taken of her father's good and she 
knocked softly at the door. Hereupon the youth started from 
sleep and went forth and found his cousin who was leading a she- 
mule and an ass, so the twain bestrode either beast and travelled 
through the remnant of the night until the morning morrowed. 
Then they alighted to drink and to hide themselves in fear of being 



W. M. MS. iv. 189: Scott (vi. 246-258) "Story of the Lovers of Syria; or, the 
Heroine : " Cauttier (iv. 348-354) Histoirt dts Amans de Syric. 



22 Supplemental Nights. 

seen until the second night fell when they mounted and rode for 
two successive days, at the end of which they entered a town 
seated on the shore of the sea. Here they found a ship equipped 
for voyage, so they repaired to the Ra'is and hired for themselves 
a sitting place ; after which the cousin went forth to sell the ass 
and the she-mule, and disappeared for a short time. Meanwhile 
the ship had sailed with the daughter of his uncle and had left 
the youth upon the strand and ceased not sailing day after day for 
the space of ten days, and lastly made the port she purposed and 
there cast anchor. 1 Thus it befel them ; but as regards. the youth, 
when he had sold the beasts he returned to the ship and found 
her not, and when he asked tidings thereof they told him that she 
had put to sea ; and hearing this he was mazed as to his mind and 
sore amated as to his affair, nor wot he whither he should wend. 
So he turned him inland sore dismayed. Now when the vessel 
anchored in that port quoth the damsel to the captain, " O Ra'is, 2 
hie thee ashore and bring for us a portion of flesh and fresh bread," 
and quoth he, " Hearkening and obedience," whereupon he betook 
himself to the town. But as soon as he was far from the vesselj 
she arose and donning male's dress said to the sailors, " Do ye 
weigh anchor and set sail," and she shouted at them with the 
shouting of seamen. Accordingly they did as she bade them and 
the wind being fair and the weather favourable, ere an hour had 
sped they passed beyond sight of land. 3 Presently the captain 



1 Scott (vi. 246) comments upon the text : " The master of the ship having weighed 
anchor, hoisted sail and departed : the lady in vain entreating him to wait the return of her 
beloved, or send her on shore, for he was captivated with her beauty. Finding herself 
thus ensnared, as she was a woman of strong mind . . . she assumed a satisfied 
air ; and as the only way to preserve her honour, received the addresses of the 
treacherous master with pretended complacency, and consented to receive him as a 
husband at the first port at which the ship might touch" 

2 The captain, the skipper, not the owner: see vols. i. 127; vi. 12; the fern, 
(which we shall presently find) is " Ra'isah." 

3 Scott (p. 247) has : " At length the vessel anchored near a city, to which the cap- 
tain went to make preparations for his marriage ; but the lady, while he was on shore, 
addressed the ship's crew, setting forth with such force his treacherous conduct to her- 



History of the Lovers of Syria. 23 

returned bringing bread and meat but he found ne'er a ship, so 
he asked tidings of her and they answered, " Verily she is gone." 
Hereupon he was perplext and he fell to striking hand upon hand 
and crying out, " O my good and the good of folk ! " and he 
repented whenas repentance availed him naught. Accordingly, he 
returned to the town unknowing whither he should wend and he 
walked about like one blind and deaf for the loss of his craft. But as 
regards the vessel, she ceased not sailing with those within till she 
cast anchor near a city wherein was a King j and no sooner was 
she made fast than the damsel arose and donning her most 
sumptuous dress and decorations fell to scattering money amongst 
the crew and saying to them, " Hearten your hearts and be not 
afraid on any wise ! " In due time the news of a fresh arrival 
reached the Ruler, and he ordered his men to bring him tidings 
concerning that vessel, and when they went for her and boarded 
her they found that her captain was a damsel of virginal semblance 
exceeding in beauty and loveliness. So they returned and reported 
this to the King who despatched messengers bidding her lodge 
with him for they had heightened their praises of her and the 
excess of her comeliness, and he said in his mind, " By Allah, an 
she prove as they describe her, needs must I marry her. 11 But the 
damsel sent back saying, "I am ,a clean maid, nor may I land 
alone but do thou send to me forty girls, virgins like myself when 

I will disembark together with them." And Shahrazad was 

surprised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive ? " 
Now when it was the next night and that was 



elf, and offering such rewards if they would convey her to her lover at the port they had 
left, that the honest sailors were moved in her favour, agreed to obey her as their 
mistress, and hoisting sail, left the master to shift for himself." 



24 Supplemental Nights. 

*&& ;fffoe Hun&refc anfc jfr 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede, which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the damsel 
demanded of the King forty clean maids and said, " We will land, 
I and they together," whereto he replied, " The right is with her." 
Hereupon he ordered all those about him, the Lords of his land 
and the Commons, that each and every who had in the house a 
virginal daughter, should bring her to him until the full tale of 
forty (the daughter of the Wazir being amongst them) was told 
and he sent them on board the ship where the damsel was about 
sitting down to supper. But as soon as the maidens came she met 
them in her finest attire, none of the number being more beauteous 
than herself, and she salam'd to them and invited them into the 
cuddy 1 where she bade food be served to them and they ate and 
were cheered and solaced, after which they sat down to converse 
till it was the middle of the night. Now when sleep prevailed 
over the girls they retired to their several berths, and when they 
were drowned in slumber, the damsel arose softly and arousing 
the crew bade them leave their moorings and shake out their 
canvas ; nor did daylight dawn to them ere they had covered a far 
distance. As soon as the maidens awoke they saw themselves on 
board a ship amid the billows of the main, and as they asked the 
Captainess she answered, "Fear not for yourselves or for the 
voyage you are making ;" 2 and she gentled them and solaced them 

1 In text "Kamrah," = the chief cabin, from the Gr. jca/Aapa = vault; Pers. 
Kamar; Lat. "Camera" or " Camara" ; Germ. "Kammer." It is still the popular 
term in Egypt for the "cuddy," which is derived from Pers. "Kadah" = a room. 

a Scott makes the doughty damsel (p. 249), "relate to them her own adventures, and 
assure them that when she should have rejoined her lover, they should, if they chose 



History of the Lovers of Syria. 2$ 

until whatso was in their hearts was allayed. However, touching 
the affair of the King, when morrowed the morn he sent to the ship 
with an order for the damsel to land with the forty virgins, but 
they found not the craft and they returned and reported the same 
to their lord, who cried, " By Allah, this be the discreetest of deeds 
which none other save she could have done." So he arose without 
stay or delay and taking with him the Wazir (both being in dis- 
guise), he went down to the shore and looked around but he could 
not find what had become of them. And as regards the vessel carry- 
ing the virgins she ceased not sailing until she made port beside a 
ruined city wherein was none inhabitant, and here the crew cast 
anchor and furled their sails when behold, a gang of forty pirate 1 
men, ever ready to cut the highway and their friends to betray, 
boarded them, crying in high glee, " Let us slay all in her and 
carry off whatso we find." When they appeared before the damsel 
they would have effected their intent ; but she welcomed them and 
said, " Do ye return ashore : we be forty maids and ye forty men 
and to each of you shall befal one and I will belong to your 
Shaykh, for that I am the Captainess." Now when they heard 
this they rejoiced with excessive joy and they said, " Wallahi, our 
night shall be a blessed one by virtue of your coming to us ;" 
whereto she asked, " Have you with you aught of sheep ?" They 
answered, "We have," and quoth she, "Do ye slay of them 
somewhat for supper and fetch the meat that we may cook it for 
you." So a troop of pirates went off and brought back ten lambs 
which they slaughtered and flayed and brittled. Then the damsel 
and those with her tucked up their sleeves and hung up their 
chauldrons a and cooked the meat after delicatest fashion, and when 



it, be honourably restored to their homes ; but in the mean time she hoped they would 
contentedly share her fortunes." 

1 In text - Fidiwi," see Fida'i " and Fidawiyab," vol. IT. 281. 

2 [In the text ' Al-Kirinat," pi. of " Kaian," which occurs in SpitU Bey's tales 
under the form "Kazan" on account of the accent It is the Turkish 'JKarghan," 



26 Supplemental Nights. 

it was thoroughly done and prepared, they spread the trays and 

the pirates came forward one and all, and ate and washed their 

hands and they were in high spirits each and every, saying, " This 

night I will take to me a girl." Lastly she brought to them coffee 

which they drank, but hardly had it settled in their maws when 

the Forty Thieves fell to the ground, for she had mixed up with 

it flying Bhang 1 and those who had drunk thereof became like 

unto dead men. Hereupon the damsel arose without loss of time 

and taking in her hand a sharp-grided sword fell to cutting off 

their heads and casting them into the sea until she came to the 

Shaykh of the Pirates and in his case she was satisfied with 

shaving his beard and tearing out his eye-teeth and bidding the 

crew cast him ashore. They did as she commanded, after which 

she conveyed the property of all the caitiffs and having distributed 

the booty amongst the sailors, bade them weigh anchor and shake 

out their canvas. On this wise they left that ruined city until they 

had made the middle of the main and they fared for a number of 

days athwart the billowy deep nor could they hit upon their course 

amongst the courses of the sea until Destiny cast them beside a 

city. They made fast to the anchorage-ground, and the damsel 

arose and donning Mameluke's dress and arraying the Forty 

Virgins in the same attire all walked together and paced about the 

shore and they were like garden blooms. When they entered the 

streets they found all the folk a-sorrowing-, so they asked one of 

them and he answered, " The Sultan who over-reigneth this city is 

dead and the reign lacketh rule." Now in that stead and under 

the hand of the Wazir, was a Bird which they let loose at certain 

times, and whenever he skimmed round and perched upon the head 

of any man to him they would give the Sultanate. 2 By the decree 

vulgarly pronounced " Kazan," and takes in Persian generally the form " Kazkan." In 
Night 652 it will be met again in the sense of crucibles. ST.] 

1 In text "Banj al-tayyar," i.e. volatile : as we should say, that which flies fastest to 
the brain. 

8 This marvellous bird, the " Ter-il-bas " (Tayr Taiis?), is a particular kind of peacock 



History of the Lovers of Syria. 27 

of the Decreer they cast the fowl high in air at the very hour 
when the damsel was landing and he hovered above her and 
settled upon her head (she being in slave's attire), and the city 
folk and the lords of the land cried out, "Strange! passing 
strange!" So they flushed the bird from the place where he had 
alighted and on the next day they freed him again at a time when 
the damsel had left the ship, and once more he came and settled 
upon her head. They drove him away, crying, "Oh rare! oh 
rare ! " but as often as they started him from off her head he 
returned to it and alighted there again. " Marvellous ! " cried the 
Wazir, " but Allah Almighty hath done this 1 and none shall object 
to what He doeth nor shall any reject what He decreeth." Accord- 
ingly, they gave her the Sultanate together with the signet-ring of 
governance and the turband of commandment and they seated her 
upon the throne of the reign. Hereupon she fell to ordering the 
Forty Virgins who were still habited as Mamelukes and they served 
the Sultan for a while of time, till one day of the days when the 
Wazir came to the presence and said, " O King of the Age, I have 
a daughter, a model of beauty and loveliness and I am desirous 
of wedding her with the Sovran because one such as thou should 
not remain in single blessedness." And Shahrazad was sur- 
prised by the dawn of day and fell silent, and ceased saying her 
permitted say. Then quoth her sister Dunyazad, " How sweet and 
tasteful is thy tale, O sister mine, and how enjoyable and delect- 
able ! " Quoth she, " And where is this compared with that I 
would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was ~ 



which is introduced with a monstrous amount of nonsense about " Dagon and his son 
Bil-il-Sanan " and made to determine elections by alighting upon the head of one of 
the candidates in Chavis and Cazotte, " History of Yamalladdin ( Jamil al-Din), Prince 
of Great Katay " (Khdtd = Cathay = China). See Heron, iv. 159. 
1 Lit. bath given it to him." 



28 Supplemental Nights. 



anH 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that quoth the 
Wazir to the Sultan, " I have a daughter, a model of beauty and 
loveliness, and I am desirous of wedding her with the Sultan, 
because one such as thou should not remain in single blessedness." 
" Do whatso thou wishest," quoth the King, " and Allah prosper 
thy doing." Hereupon the Wazir fell to preparing the marriage- 
portion l of his daughter, and of forwarding her affair with the 
Sultan, until her wedding appointments 2 and other matters were 
completed. After this he caused the marriage-tie be tied, and 
he brought her to the supposed Sultan where she lay for the first 
night, but the damsel having performed the Wuzii ablution did 
naught but pray through the hours of darkness. When dawned 
the day the Wazir's wife which was the mother of the maiden 
came to look upon her daughter and asked her of her case, and 
the bride answered, " All the livelong night hath he passed in 
orisons, nor came he near me even once." Quoth the mother, 
" O my daughter, this be the first night, and assuredly he was 



1 Arab. "Jihaz," the Egypt. "Gahaz," which is the Scotch " tocher," and must 
not be confounded with the " Mahr " = dowry, settled by the husband upon the wife. 
Usually it consists of sundry articles of dress and ornament, furniture (matting and bedding 
carpets, divans, cushions and kitchen utensils), to which the Badawi add "Girbahs" 
(water-skins) querns, and pestles with mortars. These are usually carried by camels from 
the bride's house to the bridegroom's : they are the wife's property, and if divorced she 
takes them away with her and the husband has no control over the married woman's 
capital, interest or gains." For other details see Lane M.E. chapt. vi. and Herklots 
chapt. xiv. sec. 7. 

2 [Arab. "Shuwar" = trousseau, whence the verb "shawwara binta-hu"= he gave a 
marriage outfit to his daughter. See Dozy Suppl.s.v* and Arnold's Chrestom. 157, i. ST.] 



History of the Lovers of Syria. 29 

ashamed, for he is young in years, and he knoweth not what to 
do ; haply also his heart hangeth not upon thee ; and he is but a 
raw lad. 1 However, on the coming night ye shall both enjoy your 
desire." But as soon as it was the evening of the next day the 
Sultan went in to his Harim and made the minor ablution, and 
abode in prayer through the night until the morrow morrowed, 
when again the mother came to see how matters stood, and 
she asked her daughter, who answered, "All the dark hours 
he hath passed in devotion, and he never approached me " Now 
on the third night it happened after like fashion, so the mother 
said, " O my daughter, whenever thou shalt see thy husband sitting 
by thy side, do thou throw thyself upon his bosom." The bride 
did as she was bidden, and casting herself upon his breast cried, 
" O King of the Age, haply I please thee not at all ; " whereat said 
the other, " O light of mine eyes, thou art a joy to me for ever; 
but I am about to confide to thee somewhat and say me canst thou 
keep a secret ? " Quoth she, " Who is there like me for hiding 
things in my heart ? " and quoth the other, " I am a clean maid, 
and my like is thy like, but the reason for my being in man's habit 
is that the son of my uncle, who is my betrothed, hath been lost 
from me and I have been lost from him, but when Allah shall 
decree the reunion of our lots he shall marry thee first and he shall 
not pay the bridegroom's visit save unto thee, and after that to 
myself." The Wazir's daughter accepted the excuse, and then 
arising went forth and brought a pigeon whose weazand she split 
and whose blood she daubed upon the snow-white sheet* And 
when it was morning and her mother again visited her, the bride 

1 Arab. " Ghashim," see vol. ii. 330, It is a favouiite word in Egypt extending to 
Badawi-land, and especially in Cairo, where it is looked upon as slighting if not insulting. 

The whole of the scene is a replica of the marriage between Kamar al-Zaman and 
that notable blackguard the Lady Budur (vol. iii. 211), where also we find the pigeon 
slaughtered (p. 289). I have mentioned that the blood of this bird is supposed through, 
out the East, where the use of the microscope is unknown, and the corpuscules are never 
studied, most to resemble the results of a bursten hymen, and that it is the most used to 
deceive the expert eyes of midwives and old matrons. See note to vol. iii. p. 280. 



30 Supplemental Nights. 

showed her this proof of her pucelage, and she rejoiced thereat and 
her father rejoiced also. After this the Sultan ruled for a while of 
time, but she was ever in deep thought concerning what device 
could be devised in order to obtain tidings of her father and her 
cousin and what had wrought with them the changes of times and 
tides. So she bade edify a magnificent Hammam and by its side 
a coffee house, 1 both nearhand to the palace, and forthwith she 
summoned architects and masons and plasterers and painters, and 
when all came between her hands she said to them, " Do ye take 
a long look at my semblance and mark well my features for I desire 
that you make me a carven image 2 which shall resemble me in all 
points, and that you fashion it according to my form and figure, 
and you adorn it aright and render it to represent my very self in 
all proportions, and then bring it to me." They obeyed her order 
and brought her a statue which was herself to a nail, so she looked 
upon it and was pleased therewith. Then she ordered them set the 
image over the Hammam-door, so they placed it there, and after 
she issued a firman and caused it to be cried through the city that 
whoso should enter that Bath to bathe and drink coffee, should do 
so free and gratis and for naught. When this was done the tongues 
of the folk were loosed with benison, and they fell to praying for 
the Sultan and the endurance of his glory, and the permanence of 
his governance till such time as the bruit was spread abroad by the 
caravans and travellers, and the folk of all regions had heard of the 
Hammam and the coffee-house. Meanwhile the Sultan had sum- 
moned two eunuchs and ordered them and repeatedly enjoined them 
that whoso might approach the statue and consider it straitly him 
should they seize and bring before the presence. Accordingly, the 
slaves fared forth and took their seats before the doors of the 



1 Scott (p. 254) makes his heroine "erect a most magnificent caravanserai, furnished 
with baths hot and cold, and every convenience for the weary traveller." Compare this 
device with the public and royal banquet (p. 212) contrived by the slave-girl sultaness, 
the charming Zumurrud or Smaragdine in the tale of Ali Shar, vol. iv. 187. 

2 In text *' Shakhs," see vol. iii. 26 ; viii. 159. 



History of the Lovers of Syria. 3 1 

baths. After a while of time the father of the damsel who 
had become Sultan wandered forth to seek her, 1 and arrived at 
that city, where he heard that whoso entered the Hammam 
to bathe and afterwards drank cofiee did this without cost; 
so he said in his mind, " Let me go thither and enjoy myself." 
Then he repaired to the building and designed to enter, when 
behold, he looked at the statue over the gateway, and he stood 
still and considered it with the tears flowing adown his cheeks, and 
he cried, " Indeed this figure be like her ! " But when the eunuchs 
saw him they seized him and carried him away until they had led 
him to the Sultan his daughter, who, seeing him, recognised him 
forthright, and bade set apart for him an apartment and appointed 
to him rations for the time being. The next that appeared was 
the son of her uncle, who also had wandered as far as that city 
seeking his cousin, and he also having heard the folk speaking 
anent a free entrance to the Baths, said in himself, " Do thou get 
thee like others to that Hammam and solace thyself." But when 
he arrived there he also cast a look at that image and stood before 
it and wept for an hour or so as he devoured it with his eyes, when 
the eunuchry beholding him seized and carried him off to the Sultan, 
who knew him at first sight. So she bade prepare a place for him 
and appointed to him rations for the time being. Then also came 
the Ra'is of the ship, who had reached that city seeking his lost 
vessel, and when the fame of the free Hammam came to his ears, 
he said in his mind, " Go thou to the Baths and solace thyself. " 
And when he arrived there and looked upon the statue and fixed 
his glance upon it he cried out, " Wallahi ! 'tis her very self." 
Hereupon the eunuchry seized him and carried him to the Sultan 
who seeing him recognized him and placed him in a place apart 
for a while of time. Anon the King and the Wazir, who were 



' This assemblage of the dramatis person* at the end of the scene, highly artistic and 
equally improbable, reminds us of the ending of King Omar bin al-Nu'uman (vol. iii. 112). 



32 Supplemental Nights. 

responsible for the Forty Virgins came to that city. And Shah- 
razad was surprised by the dawn of day, and fell silent, and ceased 
to say her permitted say. Then quoth her sister Dunyazad, " How 
sweet is thy story, O sister mine, and how enjoyable and delec- 
table ! " Quoth she, " And where is this compared with that I 
would relate to you on the coming night an the King suffer me to 
survive ? " Now when it was the next night and that was 



Jtbe f^imfcrft anto Sbebentfc 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 

the watching of this our latter night ? *' She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating that the King accom- 
panied by the Wazir came to that city seeking the lost Forty 
Virgins and when the twain had settled there and were stablisht 
at ease their souls longed for the Baths and they said each to 
other, " Hie we to the Hammam that we may wash away the dirt 
which be the result of travel." So they repaired to the place and 
as they entered the gateway they looked up and fixed their eyes 
upon the statue ; and, as they continued to gaze thereupon, the 
eunuchs who sighted them seized them and carried them off to 
the Sultan. 1 When they stood between her hands and they 
beheld the Forty Mamelukes who were also before her, the Wazir's 
glance happened to fall upon his daughter who was on similar wise 
in slave's habit, and he looked at her with the tears flowing adown 
his cheeks and he said in his mind. " Walldhi ! Verily this Mame- 
luke is like my child as like can be." Hereupon the Sultan con- 

1 The King and the Minister could not have recognised the portrait as neither had 
seen the original. 



History of the Lovers of Syria. 33 

sidcred the twain 1 and asked them of their case 2 and they answered, 
" We be Such-and-such and we are wandering about to seek our 
daughter and her nine-and-thirty maidens." Hereupon she 
assigned to them also lodgings and rations for the present Lastly 
appeared the Pirate which had been Shaykh and comrade of the 
Forty Thieves also seeking that city, and albeit he was aweary and 
perplext yet he ceased not to wander that he might come upon 
the damsel who had slain his associates and who had, shaved his 
beard and had torn out his eye teeth. He also when he heard of 
the Hammam without charge and the free cofiee-house said in 
himself, " Hie thee to that place ! " and as he was entering the 
gateway he beheld the image and stood still and fell to speaking 
fulsome speech and crying aloud and saying, "By Allah, this 
statue is likest to her in stature and size and, by the Almighty, if 
I can only lay my hand upon her and seize her I will slaughter 
her even as one cutteth a mutton's throat. Ah ! Ah ! an I could 
but catch hold of her." As he spake these words the eunuchry 
heard him ; so they* seized him and dragged him along and 
carried him before the Sultan who no sooner saw him and knew 
him than she ordered him to jail. And they imprisoned him for 
he had not come to that city save for the shortening of his days 
and the lavishing of his life-blood and he knew not what was 
predestined to hyu and in very sooth he deserved all that befel 
him. Hereupon the damsel bade bring before her, her father and 
her cousin and the Ra'is and the King and the Wazir and the 
Pirate (while she still bore herself as one who administered the 
Sultanate), and when it became night time all began to converse 
one with other and presently quoth she to them, " O folk, let each 
and every who hath a tale solace us with telling it." Hcreat 
quoth one and all of them, " We wist not a recital nor can we 

1 In text " Ishtalaka"=he surmised, discovered (a secret). 

8 Tn the Arab. " she knew them," but the careless story-teller forgets the first part of 
his own story. 

VOL. V C 



34 Supplemental Nights. 

recount one;" and she rejoined, "I will relate unto you an 
adventure." They cried, " O King of the Age, pardon us ! for 
how shalt thou rehearse us an history and we sit listening 
thereto ? >n and she replied, " Forasmuch as you have no say to 
say, I will speak in your stead that we may shorten this our night." 
Then she continued, " There was a merchant man and a wealthy 
with a brother which was needy, and the richard had a daughter 
while the pauper had a son. But when the poor man died he left 
only the boy who sought to marry the girl his cousin : his paternal 
uncle, however, refused him maugre that she loved him and she 
was beloved of him. Presently there came a party of substantial 
merchants who demanded her in wedlock and obtained her and 
agreed upon the conditions ; when her sire was minded to marry 
her to their man. This was hard upon the damsel and sore 
grievous to her so she said : By Allah, I will mate with none 
save with my uncle's son. Then she came to him at midnight 
leading a she-mule and an ass and bringing somewhat of her 
father's moneys and she knocked at the youth's door and he came 
out to her and both went forth, he and she, in the outer darkness 
of that murky night and the Veiler veiled her way." Now when 
the father .and the cousin heard this adventure they threw them- 
selves on her neck, 2 and rejoiced in her until the turn came for 
her recounting the tale of the merchant-captain and he also 
approved her and was solaced by her words. Then, as she related 
the history concerning the King and the Wazir, they said, " By 
Allah, this indeed is a sweet story and full of light and leading 



1 Story-telling being servile work. 

2 [In the MS. "istanatii la"-ha." The translation in the text presupposes the reading 
"istanattu" as the loth form of "natt"=he jumped, he leaped. I am inclined to 
take it for the 8th form of "sanat," which according to Dozy stands in its 2nd form 
" sannat " for " sannat," a transposition of the classical " nassat " =he listened to. The 
same word with the same meaning of "listening attentively," recurs in the next 
line in the singular, applying to the captain and the following pronoun "la-ha" " refers 
in both passages to " Hikdyah," tale, not to the lady-sultan who reveals herself only 
later, when she has concluded her narrative. ST.] 



History of the Lovers of Syria. 3 5 

and our lord the Sultan deserveth for this recital whatso he may 
require." But when she came to the Pirate he cried, " Wallahi, 

our lord the Sultan, this adventure is a grievous, and Allah 
upon thee, tell us some other tale;" whereat all the hearers 
rejoined, " By Allah, in very sooth the recital is a pleasing." She 
continued to acquaint them with the adventure of the Bird which 
invested her with the monarchy and she ended with relating the 
matter of the Hammam, at all whereof the audience wondered 
and said, ** By Allah, this is a delectable matter and a dainty ; " 
but the Pirate cried aloud, " Such story pleaseth me not in any 
way for 'tis heavy upon my heart ! " -- And Shahrazad was sur- 
prised by the dawn of day and fell silent and ceased saying her 
permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 

1 would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 



Jptbe l^unlnreU antf j^intf) 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : - With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating that the Pirate cried 
out, " This tale is heavy upon my heart ! " Presently the damsel 
resumed her speech and said : Wallahi ! it my mother and my 
father say sooth this be my sire and that be my cousin and here 
standeth the King and there the Wazir and yonder are the Ra'is 
and the Pirate, the comrade of the Forty Thieves whose only will 
and wish was to dishonour us maidens all. Then she resumed, 
addressing the King and his Minister, " These forty Mamelukes 



36 Supplemental Nights. 

whom you see standing between your hands are the virgin girls 
belonging to you." After which she presented the twain with 
sumptuous gifts and they took their maidens and with them went 
their ways. Next she restored to the Ra'is his ship and freighted 
it with her good and he set forth in it on his return voyage. But 
as regards the Pirate she commanded her attendants to kindle for 
him a furious fire and they lit it till it roared and the sparks flew 
high in air, after which they pinioned him and cast him into the 
flames, where his flesh was melted before his bones. 1 But as con- 
cerned her cousin she caused the marriage tie to be tied between 
him and the Wazir's daughter and he paid her his first visit on 
that same night and then she ordered her father to knit the 
wedding knot with the youth on the next night and when this was 
done forthwith he went in unto her. After this she committed to 
him the Sultanate and he became a Sovran and Sultan in her 
stead, and she bade fetch her mother to that city where her cousin 
governed and where her father-in-law the Wazir was chief 
Councillor of the realm. On this wise it endured for the length of 
their lives, and fair to them were the term and the tide and the 
age and the time, and they led of lives the joy fullest and a live- 
lihood of the perfectest until they were consumed by the world 
and died out generation of the generation. 2 

1 Here the converse is probably meant, as we have before seen. 

2 Scott ends (p. 258) "Years of unusual happiness passed over the heads of the 
fortunate adventurers of this history, until death, the destroyer of all things, conducted 
them to a grave which must one day be the resting-place for ages of us all, till the 
receiving (?) angel shall sound his trumpet." 



HISTORY OF AL-HAJJAJ BIN YUSUF AND 
THE YOUNG SAYYID. 



'HISTORY OF AL-HAJJAJ BIN YUSUF AND THE 
YOUNG SAYYID. 1 

IT is related (but Allah is All-knowing) that there was in times of 
yore a man named 'Abdullah al-Karkhf and he was wont to tell 
the following tale : One day I was present in the assembly of 
Al-Hajjdj the son of Yiisuf the Thakaff 2 what time he was 

1 Scott (vi. 259-267), <4 Story of Hyjauje, the tyrannical Governor of Coufeh, and 
the Young Syed." For the difference between the " Sayyid" (descendant of Hasan) 
and the "Sharff," derived from Husayn, see vol. v. 259. Being of the Holy House 
the youth can truly deny that he belongs to any place or race, as will be seen in the 
sequel. 

* This masterful administrator of the Caliphate under the early Ommiades is noticed 
in vols. iv. 3, and vii. 97. The succession to the Prophet began as mostly happens in 
the proceedings of elective governments, republics, and so forth with the choice of a 
nobody, " Abubakr the Veridical," a Meccan merchant, whose chief claim was the 
glamour of the Apostolate. A more notable personage, and seen under the same 
artificial light, was " 'Omar the Justiciary," also a trader of Meccah, who was murdered 
for an act of injustice. In Osman nepotism and corruption so prevailed, while distance 
began to dim the Apostolic glories, that the blood-thirsty turbulence of the Arab was 
aroused and caused the death of the third Caliph by what we should call in modern 
phrase " lynching." Ali succeeded, if indeed we can say that he succeeded at all, to 
an already divided empire. He was the only one of the four who could be described 
as a man of genius, and therefore he had a host of enemies : he was a poet, a sage, 
a moralist and even a grammarian ; brave as a lion, strong as a bull, a successful 
and experienced captain, yet a complete failure as a King. A mere child in 
mundane matters, he ever acted in a worldly sense as he should have avoided 
acting, and hence, after a short and disastrous reign, he also was killed. His two sons, 
Hasan and Husayn, inherited all the defects and few of the merits of their sire : Hasan 
was a pauvrc (liable, whose chief characteristic was addiction to marriage, and by 
poetical justice one of his wives murdered him. Husayn was of stronger mould, but he 
fought against the impossible ; for his rival was Mu'dwiyah, the Cavour of the Age, the 
longest-headed man in Arabia, and against Yezid, who, like Italy of the present day, 
flourished and prospered by the artful game which the far-seeing politician, his father, 
had bequeathed to his house the Ommiade. The fourth of this dynasty, 'Abd al- Malik 
bin Marwdn, " the Father of Flies," and his successor, Al-Walid, were happy in being 
served thoroughly and unscrupulously by Al-Hajjdj, the ablest of lieutenants, whose 
speciality it was to take in hand a revolted province, such as Al-Hijaz, Al-Irdk, or 
Khorasdn, and to slaughter it into submission ; besides deaths in battle he is computed 
to have slain 120,000 men. He was an unflinching preacher of the Divine Right of 
Kings and would observe that the Lord says, " Obey Allah an ye can " (conditional), 
but as regards royal government " Hearing and obeying " (absolute) ; ergo t all opposition 



4O Supplemental Nights. 

Governor of Krifah, and the folk around him were seated and for 
awe of him prostrated and these were the Emirs and Wazirs and 
the Nabobs and the Chamberlains and the Lords of the Land and 
the Headmen in command and amongst whom he showed like a 
rending lion. And behold, there came to him a man young in 
years and ragged of raiment and of case debased and there was 
none of blossom upon his cheeks and the World had changed his 
cuticle and Need had altered his complexion. Presently he 
salam'd and deprecated and was eloquent in his salutation to the 
Governor who returned his greeting and looking at him asked, 
" Who art thou, O young man, and what hast thou to say and 
what is thine excuse for pushing into the assembly of the Kings 
even as if, O youth, thou hadst been an invited guest ? * So say 

was to be cut down and uprooted. However, despite his most brilliant qualities, his 
learning, his high and knightly sense of honour, his insight and his foresight (e.g. in 
building Wdsit) , he won an immortality of infamy : he was hated by his contemporaries, 
he is the subject of silly tale and offensive legend (e.g., that he was born without anus, 
which required opening with instruments, and he was suckled by Satan's orders on 
blood), and he is still execrated as the tyrant, per cxcellentiam, and the oppressor of the 
Holy Family the children and grand -children of the Apostle. 

The traditional hatred of Al-Hajjaj was envenomed by the accession of the Abbasides, 
and this dynasty, the better to distinguish itself from the Ommiades, affected love for 
the Holy Family, especially Ali and his descendants, and a fanatical hatred against 
their oppressors. The following table from Ibn Khaldun (Introduct. xxii.) shows that 
the Caliphs were cousins, which may account for their venomous family feud. 

'Abd Manaf. 
I 





Hashim. 

Abd al-Muttalib. 
1 


Abd Shams. 
Umayyah. 


Al-Abbas, 
Abdullah, 

1 

Mohammed 


Abdullah. Abu Talib. 
Mohammed. 

Fatimah mairied Ali. 

1 


Harb. Abu '1-Aus. 
Abu Sufyan. Al-Hakinu 

Mu'awiyah. Marwan. 
(1st Ommiade.) 


. Al- Hasan. Al-Husayn. 



Al-Saffdh. 
(ist Abbaside.) 

1 [The word here translated " invited guest " reads in the MS. *'Mad'ur." In this 
form it is no dictionary word, but under the root "D'r" I find in the Muhit: 



History of Al-Hajjaj bin Yusuf and the Young Sayyid. 41 

me, who art thou and whose son art thou ? " " I am the son of my 
mother and my father," answered he, and Al-Hajjaj continued, 
"In what fashion hast thou come hither?" "In my clothes." 
(i) "Whence hast thou come?" "From behind me." 
(<) "Whither art thou intending ? " " Before me." (<) "On 
what hast thou come ? " " On the ground." ( < ) " Whence art 
thou, O young man ?" " I am from the city Misr." (^ ) "Art 
thou from Cairo ? " Why askest thou me, O Hajjaj ?" 
Whereupon the Lieutenant of Kufah replied, " Verily her ground 
is gold and her Nile is rare to behold and her women are a toy 
for the conqueror to enjoy, and her men are nor burghers nor 
Badawis." Quoth the youth, " I am not of them," and quoth 
Al-Hajjaj, " Then whence art thou, O young man ? " " I am 
from the city of Syria." (4) " Then art thou from the stubbornest 
of places and of the feeblest of races." 2 " Wherefore, O Hajjaj ? " 
" For that it is a mixed breed I ween, nor Jew nor Nazarene." 
" I am not of them." (4) Then whence art thou, O young 
man? " " I am of Khordsdn of 'Ajamf-land." (<) "Thou art 
therefore from a place the fulsomest and of faith the infirmest." 
"Wherefore, O Hajjaj ?" fe) "Because flocks and herds are 
their chums and they are Ajams of the Ajams from whom liberal 
deed never comes, and their morals and manners none to praise 
presumes and their speech is gross and weighty, and stingy are 
their rich and wealthy." " I am not of them." " Then whence 
art thou, O young man ? " "I am from Mosul." (i) Then art 

" wa 'l-'dmatu takulu fuldnun da'irun ya'nl ghalf/un jafin " = the common people My 
such a one is " da'ir," i.e., rude, churlish. " Mad'ur " may be a synonym and rendered 
accordingly : as though thou wert a boor or clown. ST.] 

1 A neat specimen of the figure anachronism. Al-Hajjaj died in A.H . 95 ( = A.D. 714), 
and Cairo was built in A.H. 358 (= A.D. 968). 

3 Perfectly true even in the present day. The city was famed for intelligence and 
sanguinary fanaticism ; and no stranger in disguise could pass through it without detection 
This ended with the massacre of 1840, which brought a new era into the Moslem East. 
The men are, as a rule, fine-looking, but they seem to be all show : we bad a corps of 
them in the old Bish-Buzuks, who, after a month or two in camp, seemed to have 
passed suddenly from youth into old age. 



42 Supplemental Nights. 

thou from the foulest and filthiest of a Catamite race, whose youth 
is a scapegrace and whose old age hath wits as the wits of an 
ass." " I am not of them." () Then whence art thou, O young 
man ? " "I am from the land of Al-Yaman." (<) " Then art 
thou from a clime other than delectable. And why so, O 
Hajjaj ? " (<?) " For that their noblest make womanly use of 
Murd 1 or beardless boys and the meanest of them tan hides 
and the lowest amongst them train baboons to dance, and others 
are weavers of Burd or woollen plaids." 2 " I am not of them." 
(<j) Then whence art thou, O young man ? " " I am from Meccah." 
(<r) Then art thou from a mine of captious carping and ignorance 
and lack of wits and of sleep over-abundant, whereto Allah com- 
missioned a noble Prophet, and him they belied and they rejected : 
so he went forth unto a folk which loved him and honoured him 
and made him a conqueror despite the nose of the Meccan churls." 
f( I am not of them." (<) Then whence art thou, O young 
man ? for verily thou hast been abundant of prate and my heart 
longeth to cut off thy pate." 3 Hereupon quoth the youth, " An 
I knew thou couldst slay me I had not worshipped any god save 
thyself," and quoth Al-Hajjaj, " Woe to thee, and who shall stay 
me from slaying thee ? " " To thyself be the woe with measure 
enow," cried the youth ; u He shall hinder thee from killing me 
who administereth between a man and his heart, 4 and who falseth 



1 In text " Yasta'amiluna al-Mrd," which may have a number of meanings, e.g. 
"work frowardness" (Maradd), or " work the fruit of the tree Arak " (Marad = wild 
capparis) and so forth. I have chosen the word mainly because "Murd" rhymes to 
"Burd." The people of Al-Yaman are still deep in the Sotadic Zone and practice; 
this they owe partly to a long colonization of the " 'Ajam," or Persians. See my 
Terminal Essay, " Pederasty," p. 205. 

2 * Burd," plur. of " Burdah " = mantle or woollen plaid of striped stuff: vol. vii. 95. 
They are still woven in Arabia, but they are mostly white. 

3 So in Tabari (vol. iii. 127) Al-Hajjaj sees a man of haughty mien (Abd al- Rahman 
bin Abdullah), and exclaims, " Regarde comme il est orgueilleux : par Dieu, f aurais 
enme de lui couper la t$te ! " 

4 [The phrase is Koranic (viii. 24) : " Wa 'lamu anna 'lla"ha yahvito bayna '1-mari 
wa kalbi-hi," which Rodwell translates: Know that God cometh in between man and 
his own heart. ST.) 



History of Al-Hajjaj bin Yusufandtke Young Sayyid. 43 

not his promise." " 'Tis He," rejoined Al-Hajjaj, "who directeth 
me to thy death ;" but the Youth retorted, * Allah forfend that 
He appoint thee to my slaughter ; nay rather art thou com- 
missioned by thy Devil, and I take refuge with the Lord from 
Satan the stoned." (<) Whence then art thou, O young man ? " 
41 1 am from Yathrib." 1 (<) And what be Yathrib ?" * It is 
Tayyibah." (<) And what be Tayyibah ? " " Al-Madinah, the 
Luminate, the mine of inspiration and explanation and prohibition 
and licitation, 2 and I am the seed of the Barm Ghdlib 3 and the 
purest scion of the Imam 'AH ibn Abf TaUb (Allah honour his 
countenance and accept of him!), and all degree and descent 4 
must fail save my descent and degree which shall never be cut 
off until the Day of Doom/' Hereupon Al-Hajjaj raged with 
exceeding rage and ordered the Youth to execution ; whereat rose 
up against him the Lords of the realm and the headmen of the 
reign and sued him by way of intercession and stretched out to 
him their necks, saying, " Here are our heads before his head 
and our lives before his life. By Allah, ho thou the Emir, there 
is naught but that thou accept our impetration in the matter of 
this Youth, for he is on no wise deserving of death." Quoth 

1 " Yathrib," the classical name 'larptWa, one of the multifarious titles of what is called 
in full "Madfnat al-Nabi," City of the Prophet, and vulgarly, Al-Madinah, the City. 
' Tayyibah," = the good, sweet, or lawful : " Al.Munawwarah"= the enlightened, i>. 
by the light of The Faith and the column of (odylic) flame supposed to be based upon the 
Prophet's tomb. For more, see my Pilgrimage, ii. 162. I may note how ridiculously the 
story-teller displays ignorance in Al-Hajjaj, who knew the Moslem's Holy Land by heart. 

* In text " Taawil," = the commentary or explanation of Moslem Holy Writ: 
41 Tanzil "= coming down, revelation of the Koran: "Tahrfm " = rendering any 
action " haram " or unlawful, and " Tahlil " = the converse, making word or deed 
canonically legal. Those are well-known theological terms. 

* The Banu Gha"lib, whose eponymous forefather was Ghilib, son of Fihr, the well- 
known ancestor of Mohammed. 

4 In text " Hasab wa Nasab." It is told of Al-Mu'izz. bi Dmi'llah, first Fatimite 
Caliph raised to the throne of Egypt, that be came forward to the elective assembly 
and drew his sword halfway out of the scabbard and exclaimed, " Hdza* Natabi" (this 
is my genealogy) ; and then cast handfuls of gold amongst the crowd, crying, " Haza 
Hasabf" (such is my title to reign.) This is as good as the traditional saying of 
Napoleon the Great at his first assuming the iron crown" God gave her to me : woe 
for whoso toucheih her' (the crown). 



44 Supplemental Nights. 

the Governor, " Weary not yourselves for needs must I slay nim ; 
and even were an Angel from Heaven to cry out * Kill him not,' 
I would never hearken to his cry." Quoth the youth, " Thou 
shalt be baffled * O Hajjaj ! Who art thou that an Angel from 
Heaven should cry out to thee ' Kill him not/ for thou art of the 
vilest and meanest of mankind nor hast thou power to find a path 
to my death." Cried Al-Hajjaj, " By Allah, I will not slay thee 
except upon a plea I will plead against thee, and convict thee by 
thy very words." " What is that, O Hajjaj ? " asked the Youth, and 
answered Hajjaj, " I will now question thee, and out of thine own 
mouth will I convict thee and strike off thy head. 2 Now say me, 
young man : Whereby doth the slave draw near to Allah 
Almighty?" " By five things, prayer (i), and fasting (2), and 
alms (3), and pilgrimage (4), and Holy War upon the path of 
Almighty Allah (5)." "But I draw near to the Lord with the 
blood of the men who declare that Hasan and Husayn were the 
sons and successors of the Apostle of Allah. 3 Furthermore, O 
young man, how can they be born of the Apostle of Almighty 
Allah when he sayeth, ' Never was Mohammed the father of any 
man amongst you, but he was the Apostle of Allah and the Seal 
of the Prophets.' " 4 " Hear thou, O Hajjaj, my answer with 
another Koranic verse, 5 ' What the Apostle hath given you, take : 

1 [In MS. "takhsa-u," a curious word of venerable yet green old age, used in the 
active form with both transitive and intransitive meaning : to drive away (a dog, etc.), 
and to be driven away. In the Koran (xxiii. 1 10) we find the imper. " ikhsati " = be ye 
driven away, and in two other places (ii. 61, vii. 166), the nomen agentis "khasi" = 
" scouted" occurs, as applied to the apes into which the Sabbath-breaking Jews were 
transformed. In the popular language of the present day it has become equivalent 
with " khdba," to be disappointed, and may here be translated: thou wilt fail 
ignbminiously. ST.] 

8 Scott introduces (p. 262), "the tyrant, struck with his magnanimity, became calm, 
and commanding the executioner to release the youth, said, For the present I forbear, 
and will not kill thee unless thy answers to my further questions shall deserve it They 
then entered on the following dialogue : Hyjauwje hoping to entrap him in discourse. 

3 See the dialogue on this subject between Al-Hajjaj and Yahyd ibn Yamar in Ibn 
Khallikan, iv. 60. 

4 Surah xxxiii. (The Confederates), v. 40, which ends, " And Allah knoweth all things." 
8 Surah lix. (The Emigration), v. 40 : the full quotation would be, " The spoil, 



History of Al-Hajjaj bin Yusuf and the Young Sayyid. 45 

and what he hath refused you, refuse.' Now Allah Almighty 
hath forbidden the taking of life, whose destruction is therefore 
unlawful." ft) "Thou hast spoken sooth, O young man, but 
inform me of what is incumbent on thee every day and every 
night ? " The five canonical prayers." ft) " And for every 
year?" The fast of the month Ramazan." ft) "And for the 
whole of thy life ? " " One pilgrimage to the Holy House of 
Allah." (^) " Sooth thou hast said, O young man ; now do thou 

inform me" And Shahrazad was surprised by the dawn of 

day, and fell silent and ceased to say her permitted say. Then 
quoth her sister Dunyazad, " How sweet is thy story, O sister 
mine, and how enjoyable and delectable ! " Quoth she, " And 
where is this compared with that I would relate to you on the 
coming night an the King suffer me to survive ? " Now when it 
was the next night and that was 

fje Jftbe f^un&rcb anlr BTfoelftJ Nfg&t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Al-Hajjaj said, 
" Now do thou inform me who is the most excellent of the Arabs 
and the noblest and of blood the purest ? " " The Khoraysh." 
ft) " And wherefore so ? " " For that the Prophets from them pro- 
ceeded." ft) " And what tribe is the knightliest of the Arabs and 



taken from the townsfolk and assigned by Allah to His Apostle, belongeth to Allah 
and to the Apostle and to his kindred and to the orphan and to the poor and to the 
wayfarer, that naught thereof may circulate among such only of you as be rich. What 
the Apostle hath given you, take. What he hath refused you, refuse. And fear ye Allah, 
for Allah is sure in punishing." 



46 Supplemental Nights. 

the bravest and the firmest in fight ? " " The Banu Hashim." J 
Q) " And wherefore so ? " " For that my grandsire the Imam AH 
ibn Abf Talib is of them." (<?) " And who is the most generous of 
the Arabs and most steadfast in the guest-rite?" "The Banu 
Tayy." (<) "And wherefore so?" "For that Hatim of Tayy 2 
was one thereof." (<?) " And who is the vilest of the Arabs and 
the meanest and the most miserly, in whom weal is smallest and 
ill is greatest?" "The Banu Thakif." 3 (<) "And wherefore 
so ? " " Because thou, O Hajjaj, art of them." Thereupon the 
Lieutenant of Kufah raged with exceeding rage and ordered the 
slaughter of the youth ; but the Grandees of the State rose up and 
prayed him for mercy, when he accepted their intercession and 
pardoned the offender. After which he said to him, " O young 
man, concerning the kid 4 that is in the firmament, tell me be it 
male or female ? " for he was minded on this wise to cut short his 
words. The young Sayyid replied, " O Hajjaj, draw me aside its 
tail, so I may inform thee thereanent." 5 (<) "O young man, say 

1 The House of Hashim, great grandfather to the Prophet. 

2 Ibn Khallikan (vol. i. 354) warns us that "Al-Tai" means belonging to the Tai 
which is a famous tribe. This relative adjective is of irregular formation ; analogy would 
require it to be Ta"ii ; but the formation of relative adjectives admits some variations ; 
thus from dahr (time] is derived duhrl (temfor&l], and from sahl (a plain}> suhll (plain, 
level). The author might also have told us that there is always a reason for such 
irregularities ; thus " Dahrt" (from Dahr) would mean a Mundanist, one who believes 
in this world and not in a next or another. 

3 The " Banu Thakif" was a noble tribe sprung from lyad (Ibn Khallikan i.~358- 
363) ; but the ignorant and fanatic scribe uses every means, fair and foul, to defame Al- 
Hajjaj. It was a great race and a well known, living about Taif in the Highlands East 
of Meccah, where they exist to the present day. Mr. Doughty (loc. cit. ii. 174) men- 
tions a kindred of the Juhaynah Badawin called El-Thegif (Thakif) of whom the 
M'edinites say * Allah ya'alan Thegif Kuddam takuf (God damn the Thegif ere thou 
stand still). They are called " Yamid" (Jews), probably meaning pre-Islamitic Arabs, 
and are despised accordingly. 

4 In Arab. " Jady" = the Zodiacal sign Capricorn. 

5 We find a similar facetia in Mullah Jami (Garden viii.). When a sheep leapt out of 
the stream, her tail happened to be raised, and a woolcarder said laughing : "I have 
seen thy parts genital." She turned her head and replied, " O miserable, for many a 
year I have seen thee mother-naked yet never laughed I." This alludes to the practice 
of such artisans who on account of the heat in their workshops and the fibre adhering 
to their clothes work in naturalibus. See p. 178, the Beharistdn (Abode of Spring) 
Printed by the Kamashastra Society for Private Subscribers only. Benares, 1887. 



History of Al-Hajjaj bin Yusuf and the Young Sayyid. 47 

me on what pasture best grow the horns of the camel ? " " From 
leaves of stone." (<) " O lack wit ! do stones bear leaves." " O 
swollen of lips and little of wits and wisdom, say me do camels 
have horns ? " (<>) " Haply thou art a lover fond, O youth ? " 
"Yes! in love drowned." (<) "And whom lovest thou?" "I 
love my Lord, of whom I hope that he will turn my annoy into 
joy, and who can save me this day from thee, O Hajjaj." (<) " And 
dost thou know the Lord ? " " Yes, I do." (d " And whereby hast 
thou known Him ? " " By the Book of Him which descended upon 
His Prophet- Apostle." Q) "And knowest thou the Koran by 
heart?" "Doth the Koran fly from me that I should learn 
it by rote?" (<) "Hast thou confirmed knowledge thereof?" 
" Verily Allah sent down a book confirmed." l (<) " Hast thou 
perused and mastered that which is therein?" "I have." (<) 
" Then, O young man, if thou have read and learned what it con- 
talneth, tell me which verset is the sublimest (i) and which verset 
is the most imperious (2) and which verset is hopefullest (3) and 
which verset is fearfullest (4) and which verset is believed by the 
Jew and the Nazarene (5) and in which verset Allah speaketh 
purely of Himself (6) and in which verset be the Angels mentioned 
(7) and which verset alludeth to the Prophets (8) and in which verset 
be mentioned the People of Paradise (9) and which verset speaketh 
of the Folk of the Fire (10) and which verset containeth tenfold 
signs (n) and which verset (12) speaketh of Iblfs (whom Allah 
accurse !)." Then quoth the youth, " Listen to my answering, O 
Hajjaj, with the aid of the Beneficent King. Now the sublimest 



1 This passage is not Koranic, and, according to Prof. Houdas, the word "Muhka- 
is never found in the Holy Volume. [The passage is not a literal quotation, but 
it evidently alludes to Koran iii. 5 : " Huwa'llazi anzala 'alayka '1-khaba minhu aydtun 
muhkamdtun " = He it is who sent down to thee the book, some of whose signs (or 
versets) are confirmed. The singular " muhkamatun " is applied (xlvii.) to ' Suratun," 
a chapter, and in both places the meaning of " confirmed " is " not abrogated by later 
revelations." Hence in the sequel of my first quotation these portions are called " the 
mother (i .*. ground- work) of the book," and the learned Sayyid is not far from the mark 
alter all. ST.] 



48 Supplemental Nights. 

verset in the Book of Allah Almighty is the Throne verse ; l and 
the most imperious is the word of Almighty Allah, * Verily Allah 
ordereth justice and well-doing and bestowal of gifts upon kith 
and kin ' ; 2 and the justest is the word of the Almighty, * Whoso 
shall have wrought a mithkal (nay an atom) of good works shall 
see it again, and whoso shall have wrought a mithkal (nay an atom) 
of ill shall again see it * ; 8 and the fullest of fear is that spoken by 
the Almighty, ( Doth not every man of them desire that he enter 
into the Paradise hight Al-Na'im ? M and the fullest of hope is the 
word of the Almighty, * Say Me, O My worshippers who have 
sinned against your own souls, do not despair of Allah's ruth ' ; 5 
and the verset which containeth ten signs is the word of the Lord 
which saith 6 * Verily in the Creation of the Heavens and the Eartn 
and in the shifts of Night and Day and in the ships which pass 
through the sea with what is useful to mankind ; and in the rain 



1 Surah ii. (The Cow) v. 56, the verse beginning, " Allah ! there be no God but He ; 
. . . His Throne overreacheth the Heavens and the Earth," etc. 

8 Surah Ixxiii. (The Bee) v. 92; ending with, "And he forbiddeth frowardness and 
wrong-doing and oppression ; and He warneth you that haply may ye be warned.'* 

8 Surah (Meccah) xcix. vv. 7 and 8 : in text "'MithkalaZarratm," which Mr. Rodwell 
(p. 28) englishes " an atom's weight of good," and adds in a foot-note, " Lit. a single 
ant." Prof. Houdas would render it, Quiconque aura fait la valeur (fun mitskal de 
millet en fait de bien ; but I hardly think that "Zarrah " can mean " Durrah "= millet. 
[" Mithkdl" in this context is explained by the commentators by "Wazn"= weight, 
this being the original meaning of the word which is a nomen instrumenti of the form 
"Mifal," denoting "that by which the gravity of bodies is ascertained." Later on 
it became the well-known technical term for a particular weight. " Zarrah," according 
to some glossarists, is the noun of unity of " Zarr," the young ones of the ant, an antlet, 
which is said to weigh the twelfth part of a " Kitmir"= pedicle of the date-fiuit, or the 
hundredth part of a grain of barley, or to have no weight at all. Hence "Mukhkh 
al-Zarr," the brains of the antlet, means a thing that does not exist or is impossible to be 
found. According to others "Zarrah" is a particle of al-Haba", i.e. of the motes that 
are seen dancing in the sunlight, called Sonnenstaubchen " in German, and "atomo 
solare"in Italian. Koran xxi. 48 and xxxi. 15 we find the expression "Mithksila 
Habbatin min Khardalin " = of the weight of a mustard-seed, used in a similar sense 
with the present quotation. ST.] 

4 Surah Ixx. 38, Mr. Rodwell (p. 60) translates, " Is it that every man of them would 
fain enter the Garden of Delights?" 

8 Surah xxxix. 54 : they sinned by becoming apostates from Al-Islam. The verset 
ends, ' Verily all sins doth Allah forgive : aye, Gracious, and Merciful is He." 

6 Surah ii. 159; the quotation in the MS. is cut short- 



History of Al-Hajjaj bin Yusuf and tJte Young Sayyid. 49 

which Allah sendeth down from Heaven, thereby giving to the 
earth life after death, and by scattering thereover all the moving 
creatures, and in the change of the winds, and in the clouds which 
are made to do service between the Heavens and the Earth are 
signs for those who understand ' ; and the verset wherein believe 
both Jews and Nazarenes is the word of Almighty Allah, 1 ' The 
Jews say the Nazarenes are on naught, and the Christians say the 
Jews are on naught, and both speak the sooth for they are on 
naught' And the verset wherein Allah Almighty speaketh purely 
of Himself is that word of Almighty Allah, 2 'And I created not 
Jinn-kind and mankind save to the end that they adore Me ' ; and 
the verset which was spoken of the Angels is the word of Almighty 
Allah which saith, 5 ' Laud to Thee ! we have no knowledge save 
what Thou hast given us to know, and verily Thou art the Know- 
ing, the Wise.' And the verset which speaketh of the Prophets is 
the word of Almighty Allah that saith 4 'And We have already 
sent Apostles before thee : of some We have told thee, and of 
others we have told thee naught : yet no Apostle had the power to 
come with a sign unless by the leave of Allah. But when Allah's 
behest cometh, everything shall be decided with truth ; and then 
perish they who entreated it as a vain thing ' ; and the verset which 
speaketh of the Folk of the Fire is the word of Almighty Allah 
which saith 5 ' O our Lord ! Bring us forth from her (the Fire), 
and, if we return (to our sins), we shall indeed be of the evil- 
doers ' ; and the verset that speaketh of the People of Paradise is 
the word of Almighty Allah, 6 'And they shall say : Laud to the 

1 Surah ii. 107 ; the end of the verse is, " Yet both are readers of the Book. So 
with like words say they (the pagan Arabs) who have no knowledge." 

* Surah li. (The Scattering), v. $6. 

* Surah ii. v. 30. 

* Surah xl. (The Believer), v. 78. In the text it is fragmentary. I do not see why 
Mr. Rod well founds upon this verset a charge against the Prophet of ignorance con- 
cerning Jewish history : Mohammed seems to have followed the Talmud and tiadition 
rather than the Holy Writ of the Hebrews. 

* Surah (The Believers) Ixiv. 108. 

* Surah xxxv. (The Creator or The Angels), v. 31 : the sentence concludes in v. 31, 

VOL. V. D 



5O Supplemental Nights. 

Lord who abated to us grief, and verily our lord is Gracious, 
Grateful ' ; and the verset which speaketh of Iblis (whom Allah 
Almighty accurse !), is the word of Almighty Allah, * ' He said : 
(I swear) therefore by Thy Glory, that all of them will I surely 
lead astray.' Hereupon Al-Hajjaj exclaimed, " Laud to the Lord 
and thanksgiving Who giveth wisdom unto whoso He please ! 
Never indeed saw I a youth like this youth upon whom the 
Almighty hath bestowed wits and wisdom and knowledge for all 
the tenderness of his age. But say me, " Who art thou, O young 
man " ? Quoth the youth, " I am of the folk of these things, 2 O 
Hajjaj." Resumed the Lieutenant, (<) " Inform me concerning 
the son of Adam what injure th him and what profiteth him ? " 
And the youth replied, " I will, O Hajjaj ; do thou and these 
present who are longing for permanency (and none is permanent 
save Allah Almighty !) be early the fast to break, nor be over late 
supper to make ; and wear light body-clothes in summer and gar 
heavy the headgear in winter, and guard the brain with what it 
conserveth and the belly with what it preserveth and begin every 
meal with salt for it driveth away seventy and two kinds of malady : 
and whoso breaketh his fast each day with seven raisins red of hue 

And Shahrazad was surprised by the dawn of day and fell 

silent and ceased saying her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the Sovran suffer me to survive ? " Now when it was the next 
night, and that was 



41 Who of His bounty hath placed us in a Mansion that shall abide for ever, therein no 
evil shall reach us, and therein no weariness shall touch us." 

1 Surah (" Sad") lix. $4; Iblis, like Satan in the Book of Job, is engaged in dialogue 
with the Almighty.* I may here note that Scott (p. 265) has partially translated these 
Koranic quotations, but he has given only one reference. 

a In text "And min ahli zdlika," of which the vulgar equivalent would be " Kizi" 
(for " Kazdlika, Kaza ")= so (it is) ! 



History of Al-Hajjaj bin Yusufandthe Young Sayyid. $1 



Jftbe ^un&rrt an* Jfourteent!) 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night!" She replied: With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the youth 
continued to Al-Hajjaj : And whoso breaketh his fast daily 
with seven raisins red of hue shall never find in his body aught that 
irketh him ; moreover, whoso each morning eateth on the spittle ' 
three ripe dates all the worms in his belly shall be slain and whoso 
exceedeth in diet of boucan'd meat 2 and fish shall find his strength 
weakened and his powers of carnal copulation abated ; and beware 
lest thou eat beef 3 by cause that 'tis a disease forsure whereas 
the soured milk of cows is a remedy secure and clarified butter is 
a perfect cure : withal is its hide a succour for use and urc. And 
do thou take to thee, O Hajjaj, the greater Salve." 4 Cried the 
Lieutenant, ". What may be that ? " and said the youth in reply, 
" A bittock of hard bread eaten 5 upon the spittle, for indeed such 
food consumeth the phlegm and similar humours which be at 



1 fo. On an empty stomach, to "open the spittle" is = to break the fast. Sir Wm. 
Gull in his evidence before a Committee of the House of Commons deposed that after 
severe labour he found a bunch of raisins as efficacious a "pick-me-up" as a glass of 
stimulants. The value of dried grapes to the Alpinist is well known. 

Arab. " Al-Kadid" = jerked (charqui = chairecuite) meat-flesh smoked, or (mostly) 
sun-dried. 

I have noticed (i. 345) one of the blunders in our last unfortunate occupation of 
Egypt where our soldiers died uselessly of dysenteric disease because they were rationed 
with heating beef instead of digestible mutton. 

Arab. " Al-Marhara al-akbar." 

[In the text : Al-Kisrat al-yabisah 'ala '1-Rik fa-innaha tukhlik jami'a ma 'ala rum 
al-madah min al-balgham," of which I cannot make anything but : a slice of dry bread 
(kisrah = piece of bread) on the spittle (i.e. to break the fast), for it absorbs (lit. uses 
up, fourth form of " khalik " = to be worn out) all that there may be of phlegm on the 
mouth of the stomach. Can it be that the dish " Khushk-nan" (Pcrs. = dry-bread) is 
meant, of which the village clown in one of Spitta Bey's tales, when he was treated to It 



52 Supplemental Nights. 

the mouth of the maw. 1 And let not blood in the hot bath for it 
enfeebleth man's force, and gaze not upon the metal pots of the 
Balnea because such sight breedeth dimness of vision. Also have 
no connection with woman in the Hammam for its consequence is 
the palsy ; nor do thou lie with her when thou art full or when 
thou art empty or when thou art drunken with wine or when thou 
art in wrath nor when lying on thy side, for that it occasioneth 
swelling of the testicle-veins; 2 or when thou art under a fruit- 
bearing tree. And avoid carnal knowledge of the old woman 3 for 
that she taketh from thee and giveth not to thee. Moreover let 
thy signet-ring be made of carnelian 4 because it is a guard against 
poverty ; also a look at the Holy Volume every morning increaseth 
thy daily bread and to gaze at flowing water whetteth the sight 
and to look upon the face of children is an act of adoration. And 
when thou chancest lose thy way, crave aidance of Allah from 
Satan the Stoned." Hereupon quoth Al-Hajjaj, "Allah hath 
been copious to thee, O young man for thou hast drowned me in 
the depths of thy lore, but now inform me, Where is the seat of thy 
dignified behaviour ? " " The two eyes." Q) " And where is the 
seat of thy well-doing ? " " My tongue." (<) " And where is the 
seat of thy intellect ? " " My brain." Q) " And where is the seat 
of thy hearing ? " " The sensorium of mine ears." (<) " And 
where is the seat of thy smelling ? " " The sensorium of my nose." 



by Harun al-Rashid thought it must be the " Hammam," because he had heard his 

grandmother say, that the Hammdm (bath) is the most delightful thing in the world ? 

-ST.] 

- ' The stomach has two mouths, oesophagic above (which is here alluded to) and 

pyloric below. 

2 Arab. " 'Irk al-Unsd " = chordae testiculorum, in Engl. simply the cord. 

3 The "'Ajuz" is a woman who ceases to have her monthly period : the idea is 
engrained in the Eastern mind and I cannot but believe in it seeing the old-young faces 
of men who have " married their grandmothers " for money or folly, and what not. 

4 Arab. "Al-'Akfk," vol. iii. 179: it is a tradition of the Prophet that the best of 
bezels for a signet- ring is the carnelian, and such are still the theory and the practice of 
the Moslem East. 



History of Al-Hajjaj bin Yusufandthe Young Sayy id. 53 

ft) " And where is the seat of thy taste ? " " My palate." ft) And 
where is the seat of thy gladness ? " " My heart." ft) " And 
where is the seat of thy sorrow ? " " My soul." Q) " And where 
is the seat of thy wrath ? " " My liver." ft) " And where is the 
seat of thy laughing ? " " My spleen." l ft) "And where is the 
seat of thy bodily strength ?" " My two shoulders." ft) "And 
where is that of thy weakness ? " " My two calves." Hereupon 
Al-Hajjaj exclaimed, " Laud to the Lord and thanksgiving ; for 
indeed, O young man, I see that thou knowest everything. So 
tell me somewhat concerning husbandry ? " " The best of corn is 
the thickest of cob and the grossest of grain and the fullest sized 
of shock." 2 ft) " And what sayest thou concerning palm-trees ? " 
" The most excellent is that which the greatest of gathering doth 
own and whose height is low-grown and within whose meat is the 
smallest stone." ft) " And what dost thou say anent the vine ? " 
" The most noble is that which is stout of stem and big of 
bunch." ft) " And what sayest thou concerning the Heavens ? " 
" This is the furthest extent of man's sight and the dwelling-place 
of the Sun and Moon and all the Stars that give light, raised on 
high without columns pight and overshadowing the numbers that 
stand beneath its height." ft) "And what dost thou say con- 
cerning the Earth ? " It is wide dispread in length and breadth." 
ft) And what dost thou say anent the rain ? " " The most 
excellent is that which filleth the pits and pools and which 
overfloweth into the wadys and the rivers." Hereupon quoth 



4 Arab. "Tuhal:" in text Tayhil." Mr. Doughty (Arabia Descrta, i. 547) 
writes the word "Tahal" and translates it " ague-cake," ijt. the throbbing enlarged 
pleen, left after fevers, especially those of Al-Hijizand Khaybar.* [The form "Tayhil" 
with a plural "Tawihil " for the usual ' Tihal " = spleen is quoted by Dory from the 
valuable Vocabulary published by Schiaparelli, 1871, after an old MS. of the end of the 
xiii. century. It has the same relation to the verb " tayhal " = he suffered from the 
spleen, which "Tihal" bears to the verb "tuhil," used passively in the same sense* 
The name of the disease is TuhaL" ST.] 

2 In text " Kasalah" = a shock of corn, assemblage of sheaves. It may be a clerical 
error for " Kasabah " = stalk, haulm, straw 



54 Supplemental Nights. 

Al-Hajjaj, " O young man inform me what women be the best " 
And Shahrazad was surprised by the dawn of day and fell silent 
and ceased to say her permitted say. Then quoth her sister Dun- 
yazad, " How sweet is thy story, O sister mine, and how enjoyable 
and delectable ! " Quoth she, " And where is this compared with 
that I would relate to you on the coming night an the King 
suffer me to survive ? " Now when it was the next night and 
that was 



anlr 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Al-Hajjaj said 
" O young man, inform me what women be the best and the 
most enjoyable/' 1 "One in winning ways excelling and in 
comeliness exceeding and in speech killing : one whose brow 
glanceth marvellous bright to whoso filleth his eyes with her sight 
and to whom she bequeatheth sorrow and blight ; one whose 
breasts are small whilst her hips are large and her cheeks are rosy 
red and her eyes are deeply black and her lips are full-formed ; 
one who if she look upon the heavens even the rocks will be robed 
in green, and if she look upon the earth her lips 2 unpierced pearls 
shall rain ; one the dews of whose mouth are the sweetest of 
waters ; one who in beauty hath no peer nor is there any loveli- 



1 Of course the conversation drifts into matters sexual and inter-sexual : in a similar 
story, "Tawaddud," the learned slave-girl, "hangs down her head for shame and con- 
fusion" (vol. v. 225); but the young Sayyid speaks out bravely as becomes a male 
masculant. 

2 [In the text : "Allatf lau nazarat ila 'I-samd la-a'shab (fourth form of 'ashab 
with the affirmative " la 7 ') al-Safa (pi. of Safdt), wa lau nazarat ila '1-arz la amtar 



History of Al-Hajjaj bin Yusuf and the Young Sayyid. $ 5 

ness can with hers compare : the coolth of the eyes to great and 
small ; in fine, one whose praises certain of the poets have sung 
in these harmonious couplets : ! 

41 A fair one to idolaters if she herself should show, They'd leave their idols 

and her face for only Lord would know. 
If in the Eastward she appeared unto a monk, for once He'd cease from 

turning to the West and to the East bend low ; 
And into the briny sea one day she chanced to spit, Assuredly the salt sea's 

floods straight fresh and sweet would grow." 

Hereupon quoth Al-Hajjaj, " Thou hast said well and hast spoken 
fair, O young man ; and now what canst thou declare concerning 
a maiden of ten years told ? " Quoth the youth, " She is a joy to 
behold." (<) " And a damsel of twenty years old ? " " A coolth to 
eyes manifold." (<) "And a woman thirty of age ? " " One who the 
hearts of enjoyers can engage." (<) u And in her fortieth year ?" 
" Fat, fresh and fair doth she appear." (<) " And of the half 
century ? " " The mother of men and maids in plenty." (<) " And 
a crone of three score?" "Men ask of her never more." (4) 
" And when three score and ten ? " " An old trot and remnant 
of men." (<) " And one who reacheth four score ? "- " Unfit for 
the world and for the faith forlore." (<) " And one of ninety ? " 
"Ask not of whoso in Jahfm be" 2 (<) " And a woman who to 
an hundred hath owned ? " " I take refuge with Allah from Satan 
the Stoned." Then Al-Hajjaj laughed aloud and said, O young 
man, I desire of thee even as thou describedst womankind in 
prose so thou show me their conditions in verse ; " and the Sayyid, 



taghru-ha (read thaghru-hi) Luluan lam yuskab wa rfku-hi min al-Zuldl a'zab (foi 
a'rab min al-Zulal)," which I would translate : Who if she look upon the heavens, the 
very rocks cover themselves with verdure, and an she look upon the earth, her lips rain 
unpierced pearls (words of virgin eloquence) and die dews of whose mouth are sweeter 
than the purest water. ST.] 

1 These lines have often occurred before : see index (voL x. 443) " Wa lau anunahd !i 
'1-Mushrikin," etc. I have therefore borrowed from Mr. Payne* vol iriii 78, whose 
version is admirable. 

' For the Jahim-hell, see vol, viil III. 



56 Supplemental Nights. 

having answered, " Hearkening and obedience, O Hajjaj," fell to 

improvising these couplets 1 : 

" When a maid owns to ten her new breasts arise * And like diver's pearl 

with fair neck she hies : 
The damsel of twenty defies compare o Tis she whose disport we desire and 

prize : 
She of thirty hath healing on cheeks of her ; o She's a pleasure, a plant whose 

sap never dries : 
If on her in the forties thou happily hap o She's best of her sex, hail to him 

with her lies ! 
She of fifty (pray Allah be copious to her !) o With wit, craft and wisdom her 

children supplies. 
The dame of sixty hath lost some force o Whose remnants are easy to ravenous 

eyes : 
At three score ten few shall seek her house o Age-threadbare made till 

afresh she rise : 
The fourscore dame hath a bunchy back o From mischievous eld whom 

perforce Love flies: 
And the crone of ninety hath palsied head o And lies wakeful o' nights and 

in watchful guise ; 
And with ten years added would Heaven she bide Shrouded in sea with a 

shark for guide ! " 

Hereupon Al-Hajjaj laughed aloud and all who were with him in 
assembly ; and presently he resumed, " O youth, tell me con- 
cerning the first man who spake in verse 2 and that was our 
common sire, Adam (The Peace be upon him !) what time Kab/1 3 

1 For the Seven Ages of womankind (on the Irish model) see vol. ix. 175. Some 
form of these verses is known throughout the Moslem East to prince and peasant. They 
usually begin : 

From the tenth to the twentieth year * To the gaze a charm doth appear ; 
and end with : 

From sixty to three score ten On all befal Allah's malison. 

a [Here I suppose the word "kal" has been dropped after 'bi '1-shi'r," and it 
should be: He (the youth) replied, that was our common sire, Adam, etc. ST.] 

3 " Habil" and "Kabil" are the Arab, equivalent of Abel and Cain. Neither are 
named in the Koran (Surah v. "The Table," vv. 30-35), which borrows a dialogue 
between the brothers derived from the Targum (Jeirus. on Gen. iv. 8) and makes the 
raven show the mode of burial to Cain, not to Adam as related by the Jews. Rod- 
well's Koran, p. 543. 



History of Al-Hajjaj bin Yusufandthe Young Sayyid. 57 

slew Habfl his brother when our forefather improvised these 
lines : ; 

" Changed I see my country and all thereon ; Earth is now a blackavice, 

ugly grown : 
The hue and flavour of food is fled o And cheer is fainting from fair face 

flown. 
An^thou, O Abel, be slain this day o Thy death I bemourn with heart torn 

and lone. 
Weep these eyes and 'sooth they have right to weep o Their tears are as rills 

flowing hills adown. 
Kdbil slew Hbil did his brother dead ; o Oh my woe for that lovely face, 

ochone!'" 

Hereat Al-Hajjaj asked, " O, young man, what drove our ancestoi 

to poetry?" whereto answered the youth And Shahrazad was 

surprised by the dawn of day and fell silent and ceased saying her 
permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, u And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 



dFtbe f^untafc anfc (JBtgfitcent!) jtftg&t, 



DUNYAZAD said to her, Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the youth 



1 Sit venia verbo : I have the less hesitation in making Adam anticipate the widow 
Malone from a profound conviction that some Hibernian antiquary, like Vallancey who 
found the Irish tongue in the Punic language of Plautus, shall distinctly prove that our 
first forefather spoke Keltic. 



58 Supplemental Nights. 

replied, " He was driven to poetry by Iblis (whom Allah accurse !) 
when he spake in this verse : 

" Thou bewailest the land and all thereon o And scant was the breadth of Eden 

didst own, 
Where thou wast girded by every good o O' life and in rest ever wont to 

wone : 
But ne'er ceased my wiles and my guile until *< The wind overthrew thee by 

folly blown." l 

Whereupon quoth Al-Hajjaj, " O young man, inform me concern- 
ing the first couplet of verse spoken by the Arab in praise of 
munificence ;" and quoth the youth, " O Hajjaj, the first Arabic 
distich known to me was spoken by Hatim of Tayy, and 'twas as 
follows : 

" And the guest I greet ere from me he go o Before wife and weans in my 
weal and woe." 

Then cried Al-Hajjaj, " Thou hast said well and hast spoken fair, 
O young man ; and thy due is incumbent upon us for that thou hast 
drowned us in the deeps of thy wisdom." Presently the Lieutenant 
of Kufah turning towards one of his eunuchs said, " Bring me at 
this very moment a purse containing ten thousand dirhams 2 upon 
a charger of red gold and a suit of the rarest of my raiment and a 
blood mare the noblest steed of my steeds with a saddle of 
gold and a haubergeon ; 3 and a lance of full length and a hand- 

1 In text "Rih," wind, gust (of temper), pride, rage. Amongst the Badawin it is 
the name given to rheumatism (gout being unknown), and all obscure aching diseases by 
no means confined to flatulence or distension. [The MS. has : " il& an kata-ka 'I-'amal 
al-rabih," which gives no sense whatever. Sir Richard reads: "katala-ka 'l-'amal 
al-rih," and thus arrives at the above translation. I would simply drop a dot oa the 
first letter of " kata-ka," reading ' fata-ka," when the meaning of the line as it stands, 
would be: until the work that is profitable passed away from thee, i.e., until thou 
ceasedst to do good. The word "rabih" is not found in Dictionaries, but it is 
evidently an intensive of "rabih" (tijarah rabihah = a profitable traffic) and its root 
occurs in the Koran, ii. 15 : "Fa-ma rabihat Tijaratuhum" = but their traffic has not 
been gainful. ST.] 

2 Arab. "Badrah": see vol. iv. 281. [According to the Kamus, " Badrah " is a 
purse of one thousand or ten thousand dirhams, or of seven thousand dindrs. As lower 
down it is called " Badrat Zahab," a purse of gold, I would take it here in the third 
sense. ST.] 

s la text " Zardiyd," for " Zaradiyyah " = a small mail-coat, a light helmet. 



History of Al-Hajjaj bin Yusuf and the Young Sayyid. 59 

maid the handsomest of my slave-girls." The attendant dis- 
appeared for a while, and presently brought all this between the 
hands of Al-Hajjaj, who said, " O young man, this damsel is the 
fairest of my chattels, and this be the purse on a charger of gold, 
and this mare is the purest in blood of my steeds together with her 
housings, so do thou take whatever thou desirest thereof, either the 
mare with all upon her or the purse of gold or the concubine," 
presently saying to himself, " If the young man prefer the purse, 
'twill prove that he loveth the world and I will slay him, also if he 
choose the girl, he lusteth after womankind, and I will do him die : 
but if he take the mare and her furniture, he will show himself the 
brave of braves, and he meriteth not destruction at my hands." 
Then the youth came forward and took the mare and her appoint- 
ments. Now the damsel was standing by the young Sayyid, and 
she winked at him with her eye as one saying, " Do thou choose 
me and leave all the rest ;" whereupon he began to improvise the 
following couplets : 

The jingling bridle on Bayard's neck Is dearer to me than what sign thou 

deign : 
I fear when I fall into straits and fare o Abroad, no comrade in thee to 

gain : 
I fear when lain on my couch and long o My sickness, thou prove thee nor 

fond nor fain : 
I fear me that time groweth scant my good c And my hand be strait thou 

shalt work me bane : 
A helpmate I want shall do what do I c And bear patient the pasture of barren 

plain." ' 

Presently the handmaid answered his verse with the following 
couplets : 

"Forfend me, Allah, from all thou say'st o Though my left with my right thou 

shall hew in twain 
A husband's honour my works shall keep And HI wone content with his 

smallest gain : 
Didst know me well and my nature weet * Thou hadst found me mate of the 

meekest strain. 

1 Arab. " ' Ind 'unlti Vsinlni " = lit. the thorny shrubs of ground bare of pasture. 



60 Supplemental Nights. 

Nor all of women are like to sight o Nor all of men are of similar grain. 
The charge of a mate to the good belongs * Let this oath by Allah belief 
obtain." 

Hearing these words Al-Hajjaj exclaimed, " Woe to thee, 
O damsel, dost thou answer him in his verse? and do thou 
O young man, take the whole, and may Allah give thee no 
blessing therein." 1 Answered the young Sayyid, " Here with 
them, O Hajjaj, inasmuch as thou hast given them to me, I will 
not oppose the order of Allah through thee, but another time 
there is no union between us twain, me and thee, as there hath 
been this day." Now the city of Al-Hajjaj had two gates the 
door of Destruction and the door of Salvation ; and when the 
youth asked him, " O Hajjaj, shall I go forth from this or from 
that ? " the Lieutenant of Kufah cried, " Issue by this outlet/' 
and showed him the Gate of Safety. Then the youth took all 
the presents and fared forth by the passage which had been shown 
to him, and went his ways and was seen no more. Hereupon the 
Grandees of the kingdom said to Al-Hajjaj, " O our lord, how 
hast thou given to him these gifts and he hath on nowise thanked 
thee, nor wished thee well 2 for thy favours, and yet hast thou 
pointed out to him the Gate of Salvation ? " Hereupon he replied, 
" Verily, the youth asked direction of me, and it becometh the 
director to be trustworthy and no traitor (Allah's curse be upon 
him who betrayeth !), and this youth meriteth naught save mercy 
by reason of his learning." 3 

1 This is another form of "inverted speech," meaning the clean contrary : see vols. ii. 
265 ; vi. 262 ; and viii. 179. 

2 In text " Lam yakthir Khayrak " : this phrase (pronounced "Kattir Khayrak ") is 
the Egyptian (and Moslem) equivalent for our "thank you." Vols. iv. 6; v. 171. 
Scott (p. 267) makes Al-Hajjaj end with, " Cursed is he who doth not requite a sincere 
adviser, declared our sacred Koran." 

3 In the W. M. MS. this tale is followed by the " History of Uns al-Wujud and the 
Wazir's daughter Rose-in-hood," for which see vol. v. 32 et seq. Then comes the 
long romance "Mdzin of Khordsdn," which is a replica of "Hasan of Bassorah and 
the King's daughter of the Jinn" (vol. viii. 7). I have noted (vol. x. 78) that this 
story shows us the process of transition from the Persian original to the Arabic copy. 
I' Mazin is also the P. N. of an Arab tribe : De Sacy, Chrest. i. 406. 



NIGHT ADVENTURE OF HARCJN AL-RASHID 
AND THE YOUTH MANJAB. 






NIGHT ADVENTURE OF HARUN AL-RASH1D 
AND THE YOUTH MANJAB. 1 

IT is told in various relations of the folk (but Allah is All-knowing 
of His secret purpose and All-powerful and All-beneficent and 
All-merciful in whatso of bygone years transpired and amid 
peoples of old took place) that the Caliph Hdrun al-Rashfd being 
straitened of breast one day summoned his Chief of the Eunuchs 
and said to him, " O Masrur ! " Quoth he, " Adsum, O my 
lord ; " and quoth the other, " This day my breast is straitened 
and I would have thee bring me somewhat to hearten my heart 
and consume my care." Replied Masrur, " O my lord, do thou go 
forth to thy garden and look upon the trees and the blooms and 
the rills and listen to the warblings of the fowls." Harun replied, 
"O Masrur, thou hast mentioned a matter which palleth on my 
palate 2 nor may my breast be broadened by aught thou hast 
commended." Rejoined the Eunuch, " Then do thou enter thy 
palace and having gathered thy handmaids before thee, let each 
and every say her say whilst all are robed in the choicest of 
raiment and ornaments; so shalt thou look upon them and thy 
spirits shall be cheered." The Caliph retorted, " O Masrur, we 
want other than this ; " whereupon quoth the slave, " O Prince of 
True Believers, send after the Wazirs and thy brotherhood of 
learned men and let them improvise for thee poetry and set before 

1 MS. vol. v. pp. 92-94 : Scott, vol. vi. 343 : Gauttier, vi. 376. The story is a 
replica of the Mock Caliph (vol. iv. 130) and the Tale of the First Lunatic (Suppl. 
vol. iv.) ; but I have retained it on account of the peculiar freshness and naivete of 
treatment which distinguishes it, also as a specimen of how extensively editors and 
scriveners can vary the same subject. 

3 In text ' Natar " (watching) for " Nataf " (indigestion, disgust). 



64 Supplemental Nights. 

thee stories whereby shall thy care be solaced." Quoth he, " O 
Masrur, naught of this shall profit me." Hereat cried the Eunuch, 
" Then, O my lord, I see naught for thee save to take thy sabre 
and smite the neck of thy slave : haply and peradventure this may 
comfort thee and do away with thy disgust." 1 When the King 
Harun al-Rashid heard these words, he laughed aloud and said to 
him, " O Masrur, go forth to the gate where haply thou shalt find 
some one of my cup-companions." Accordingly he went to the 
porte in haste and there came upon one of the courtiers which was 
AH ibn Mansur Al-Dimishki and brought him in. The Com- 
mander of the Faithful seeing him bade him be seated and said, 
" O Ibn Mansur, I would have thee tell me a tale somewhat rare 
and strange ; so perchance my breast may be broadened and my 
doleful dumps from me depart." Said he, " O Prince of True 
Believers, dost thou desire that I relate to thee of the things 
which are past and gone or I recount a matter I espied with 
my own eyes ? " Al-Rashid 'replied, " An thou have sighted 
somewhat worthy seeing relate it to us for hearing is not like 
beholding." He rejoined, "O Emir al-Muuminfn, whilst I tell 
thee this tale needs must thou lend me ear and mind ; " and the 
Caliph 2 retorted, " Out with thy story, for here am I hearkening 
to thee with ears and eyes wide awake, so that my soul may 
understand the whole of this say." Hereupon Ibn Mansur related 
to him 



1 Here again we have the formula " Ka'la '1-Rdwf "= the reciter saith, showing the 
purpose of the MS. See Terminal Essay, p. 163. 

2 It were well to remind the reader that "Khalifah" (never written "Khalif")is 
= a viceregent or vicar, i.e. of the Prophet of Allah, not of Allah himself, a sense 
which was especially deprecated by the Caliph Abubakr as "vicar" supposes F absence 
du chef; or Dieu est present partout et <J tout instant. Ibn Khal. ii. 496. 



THE LOVES OF THE LOVERS OF BASSORAH.* 

Now when Al-Rashid heard the tale of Ibn Mansur there fell 
from him somewhat of his cark and care but he was not wholly 
comforted. He spent the night in this case and when it was 
morning he summoned the Wazir Ja'afar ibn Yahyd the Barmaki, 
and cried to him, " O Ja'afar ! " He replied, " Here am I ! Allah 
lengthen thy life, and make permanent thy prosperity." The 
Caliph resumed, " Verily my breast is straitened and it hath 
passed through my thought that we fare forth, I and thou (and 
Eunuch Masrur shall make a third), and we will promenade the 
main streets of Baghdad and solace ourselves with seeing its 
several places and perad venture I may espy somewhat to hearten 
my heart and clear off my care and relieve me of what is with me 
of straitness of breast." Ja'afar made answer, " O Commander of 
the Faithful, know that thou art Caliph and Regent and Cousin to 
the Apostle of Allah and haply some of the sons of the city may 
speak words that suit thee not and from that matter may result 
other matter with discomfort to thy heart and annoyance to thy 
mind, the offender unknowing the while that thou art walking the 
streets by night. Then thou wilt command his head to be cut off 
and what was meant for pleasure may end in displeasure and wrath 
and wrong-doing." Al-Rashid replied, " I swear by the rights of 
my forbears and ancestors even if aught mishap to us from the 
meanest of folk as is wont to happen or he speak words which 
should not be spoken, that I will neither regard them nor reply 
thereto, neither will I punish the aggressor, nor shall aught linger 
in my heart against the addresser ; but need must I pass through 

1 This talc, founded on popular belief in tribadism has already been told in vol. viL 
130: in the W.M. MS. it occupies 23 pages (pp. 95-8). Scott (vi. 343) has 
"Mesroor retired and brought in Ali Ibn Munsoor Damuskkee, who related to the 
Caliph a foolish narrative (!) of two lovers of Bussorah, each of whom was coy when 
the other wished to be kind." The respectable Brituher evidently cared not to " read 
between the lines." 

VOL. V. B 



66 Supplemental Nights. 

the Bazar this very night." Hereupon quoth Ja'afar to the 
Caliph, " O Viceregent of Allah upon earth, do thou be steadfast 
of purpose and rely upon Allah ! " * Then they arose and arousing 
Masrur doffed what was upon them of outer dress and bag-trousers 
and habited themselves each one of them in garments differing 
from those of the city folks. Presently they sallied forth by the 
private postern and walked from place to place till they came to 
one of the highways of the capital and after threading its length 
they arrived at a narrow street whose like was never seen about 
all the horizons. 2 This they found swept and sprinkled with the 
sweet northern breeze playing through it and at the head thereof 
rose a mansion towering from the dust and hanging from the 
necks of the clouds. Its whole length was of sixty cubits 
whereas its breadth was of twenty ells ; its gate was of ebony 
inlaid with ivory and plated with plates of yellow brass while 
athwart the doorway hung a curtain of sendal and over it was a 
chandelier of gold fed with oil of ' Iraki violets which brightened 
all that quarter with its light. The King Harun al-Rashid and 
the Wazir and the Eunuch stood marvelling at what they saw of 
these signs and at what they smelt of the scents breathing from 
the clarity 3 of this palace as though they were the waftings of the 
perfumed gardens of Paradise and they cast curious glances at the 
abode so lofty and of base so goodly and of corners so sturdy, 
whose like was never builded in those days. Presently they 
noted that its entrance was poikilate .with carvings manifold and 
arabesques of glittering gold and over it was a line writ in 
letters of lapis lazuli. So Al-Rashid took seat under the 

1 In pop. parlance *' Let us be off." 

2 Arab. " Al-Afak " plur. of Ufk, " elegant " (as the grammarians say) for the world, 
the universe. 

3 '[In MS. "Rankah" or " Ranakah," probably for " Raunakah," which usually 
means " troubled," speaking of water, but which, according to Schiaparelli's Vocabu- 
lista, has also the meaning of " Raunak " = amenitas. As however " Ranakah " taken 
as fern, of " Ranak," shares with Raunakah the signification of " troubled," it may 
perhaps also be a parallel form to the latter in the second sense. ST.] 



Night Adventure of Harun al-Rashid and the Youth Manjab. 67 

candelabrum with Ja'afar standing on his right and Masrur afoot 
to his left and he exclaimed, " O Wazir, this mansion is naught 
save in the utmost perfection of beauty and degree ; and verily its 
lord must have expended upon it wealth galore and of gold a 
store ; and, as its exterior is magnificent exceedingly, so would to 
Heaven I knew what be its interior." Then the Caliph cast a 
glance at the upper lintel of the door whereupon he saw inscribed 
in letters of golden water which glittered in the rays of the 
chandelier, 

"WHOSO SPEAKETH OF WHAT CONCERNETH HIM NOT SHALL 
HEAR WHAT PLEASETH HIM NOT." 

Hereupon quoth Al-Rashid, " O Ja'afar, the house-master never 
wrote yonder lines save for a reason and I desire to discover what 
may be his object, so let us forgather with him and ask him the 
cause of this legend being inscribed in this place." Quoth Ja'afar, 
" O Prince of True Believers, yonder lines were never written save 

in fear of the curtain of concealment being withdrawn." And 

Shahrazad was surprised by the dawn of day, and fell silent and 
ceased to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the King suffer me 
to survive ? " Now when it was the next night, and that was 



Six IDunfcrcO ana QTbirtn- Court!) /ligijt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Ja'afar the 



6B Supplemental Nights. 

Barmecide said to the King, " Verily the master of this house 
never wrote yonder lines save in fear lest the curtain of conceal- 
ment be withdrawn." Hearing this the Caliph held his peace for 
a while and fell to pondering this matter then said he, " O Ja'afar, 
knock at the door and ask for us a gugglet of water ; " and when 
the Wazir did his bidding one of the slaves called out from within 
the entrance, " Who is it rappeth at our gate ? " Hereupon said 
Masrur to him, " O son of my uncle, open to us the door and give 
us a gugglet of water for that our lord thirsteth." The chattel 
went in to his master, the young man, Manjab hight, who owned 
the mansion, and said, " O my lord, verily there be at our door 
three persons who have rapped for us and who ask for a drink of 
water." The master asked, "What manner of men may they 
be ? " and the slave answered, " One of them sitteth under the 
chandelier and another of them standeth by his side and the third 
is a black slave between their hands ; and all three show signs of 
staidness and dignity than which naught can be more." " Go forth 
to them," exclaimed the master, " and say to them : My lord 
inviteth you to become of his guests." So the servile went out 
and delivered the message, whereat they entered and found five 
lines of inscription in different parts of the hall with a candelabrum 
overhanging each and every and the whole five contained the 
sentence we have before mentioned ; furthermore all the lights 
were hung up over the legend that the writing might be made 
manifest unto whoso would read it. Accordingly Harun al-Rashid 
entered and found a mansion of kingly degree 1 and of marvellous 



1 The text has "Martabat Saltanah" (for Sultaniyah) which may mean a royal Divan. 
The " Martabah " is a mattress varying in size and thickness, stuffed with cotton and 
covered with cloths of various colours and the latter mostly original and admirable of 
figuration but now supplanted by the wretched printed calicoes of civilisation. It is 
placed upon the ground and garnished with cushions which are usually of length 
equalling the width of the mattress and of a height measuring about half of that breadth. 
When the "Martabah" is placed upon its "Mastabah" (bench of masonry or timber) 
or upon its "Sarir " (a frameworl- of " jarfd" or midribs of the palm), it becomes the 
Diwan = divan 



Night Adventure of Harun al-Rashid and the Youth Manjab. 69 

ordinance in the utmost that could be of beauty and ornament 
and five black slaves and as many Eunuchs were standing in the 
saloon to offer their services. Seeing this the Caliph marvelled 
with extreme marvel at the house and the house-master who 
greeted them in friendly guise ; after which he to whom the 
palace belonged sat down upon a divan and bade Al-Rashid sit 
over against him and signed to Ja'afar and Masrur to take their 
places in due degree, 1 whilst the negroes and the eunuchs stood 
expecting their commands for suit and service. Presently was 
brought to them a huge waxen taper which lighted up the whole 
of the hall and the young house-master accosted the King and 
said to him, " Well come and welcome and /air welcome to our 
guests who to us are the most esteemed of folk and may Allah 
honour their places ! " Hereupon he began to repeat the follow 
ing couplets : 2 

" If the house knew who visits it, it would indeed rejoice And stoop to kiss 

the happy place whereon her feet have stood ; 
And in the voice with which the case, though mute, yet speaks, Exclaim l 

1 Wellcome and many a welcome to the generous, and the good.' " 

Presently Manjab the master of the house bade bring for his guestsr 
meats and viands meet for the great, of all kinds and of every 
colour, so they obeyed his orders and when they had eaten their 
sufficiency they were served with confections perfumed with rose- 
water wondrous fine. Hereupon quoth the youth to Al-Rashid 
and those with him, " Almighty Allah make it pleasant to you 3 
and blame us not and accept our excuses for what Allah hath 
made easy to us at such time of night, and there is no doubt but 
that this be a fortunate day when ye made act of presence before 
us." They thanked him and Al-Rashid 's breast was broadened 
and his heart was heartened and there fell from him all that whilom 

1 In text " Bi-iza-huma ; " lit. vis-a-vis to the twain. 

* These have occurred vol. i. 176 : I quote Mr. Payne (i. 156). 

In text " HannA-kumu 'llah : " see " Hanian," vol. ii. 5. 



7o Supplemental Nights. 

irked him. Then the youth shifted them from that place to 
another room which was the women's apartment ; and here he 
seated them upon the highest Divan and bade serve to them a 
platter containing fruits of all descriptions and ordered his servants 
to bring roast meats and fried meats and when this was done they 
set before them the service of wine. Anon appeared four troops 
of singers with their instruments of music and each was composed 
of five handmaids, so the whole numbered a score and these when 
they appeared before the master kissed ground between his hands 
and sat down each one in her own degree. Then amongst them 
the cups went about and all sorrow was put to rout and the birds 
of joyance flapped their wings. This continued for an hour ot 
time whilst the guests sat listening to the performers on the lute 
and other instruments and after there came forward five damsels 
other than the first twenty and formed a second and separate set 
and they showed their art of singing in wondrous mode even as 
was done by the first troop. Presently on like guise came set after 
set till the whole twenty had performed and as Al-Rashid heard 
their strains he shook with pleasure And Shahrazad was sur- 
prised by the dawn of day and fell silent and ceased saying her 
permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 

2fl&* SWx f^un&refc an& Wrtg-fiftf) jSt'sfit, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : - With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 



Night Adventure of Harun al-Rashid and the Youth Manjab* 71 

of deeds fair-seeming and worthy celebrating that when Al-Rashid 
heard their strains, he shook with pleasure and wonder and joy- 
ance and enjoyment until he rent his robes 1 and the house-master 
beholding this said to him, " O our lord, be the heart of thine 
enemies thus rended asunder ! " Now there was amongst the 
handmaids a songstress who began to sing and to improvise these 
couplets : 

" My world goes strait when thou art a-gone o And when fled from my ken 

in my heart dost wone ~ 
And I love my love with a love as fond o As Jacob him who in pit was 

thrown." 

Hereupon Ja'afar was delighted with exceeding delight and rent 
his raiment even as the Caliph had done, but when the house- 
master saw this from him he ordered for the twain a suit of 
clothes that befitted them and bade strip them of the rended 
garments and clothed them in the new. Presently the young 
man said, " O my lords, your time is gleesdme and Allah make it 
to you gladsome and broaden your hearts and from you fend 
everything loathsome and lasting to you be honour and all that 
is blithesome." Hereupon he ordered another damsel to chaunt 
that was with her and when Masrur the Eunuch heard it he tare 
his garment as had been done by AhRashid and the Wazir, when 
the house-master bade bring for him a suit that besitted him and 
they donned it after doffing the torn clothes. Then the youth 
ordered a handmaid of the fourth set who sang a tune and spake 
these couplets : 



1 This is usually a sign of grief, a symbolic act which dates from the days of the Heb. 
patriarchs (Gen. xxxvii. 29-34) ; but here it is the mark of strong excitement. The 
hand is placed within the collar and a strong pull tears the light stuff all down the breast. 
Economical men do this in a way which makes darning easy. 

3 [The MS. is very indistinct in this place, but by supplying '"an" after "ghibta" 
and reading "'aynl " for " 'annf." I have no doubt the words are: Wa in ghibta 'an 
'ayni fa-mi ghibta 'an kalbi = and if thou art absent from my eyes, yet thou art not 
absent from my heart. The metre is Tawil and the line has occurred elsewhere in the 
Nights. ST.] 



72 Supplemental Nights. 

Thou hast a lover of looks lune-bright e And lighter than crescent ' he shows 

to sight ; 
For the sheen of the crescent shall ever wane o But he shall grow to a perfect 

light." - 

Hearing this Manjab the master of the house shrieked out a 
mighty loud shriek and tare his upper dress and fell aswoon to the 
ground, and as Al-Rashid looked upon him (and he bestrewn in 
his fainting fit) he beheld upon his sides the stripes of scourging 
with rods and palm-sticks. At this sight he was surprised and 
said, " O Ja'afar, verily I marvel at this youth and his generosity 
and munificence and fine manners, especially when I look upon 
that which hath befallen him of beating and bastinadoing, and in 
good sooth this is a wondrous matter." Quoth the other, " O our 
lord, haply someone hath harmed him in much money and his enemy 
took flight and the owner of the property administered to him this 
beating 3 or peradventure someone lied concerning him, and he 



1 I have already noted that " HilaV' is the crescent (waxing or waning) for the first 
and last two or three nights : during the rest of the lunar month the lesser light is called 
" Kamar." 

2 The sense is that of Coleridge : 

To be beloved is all I need ; 
And whom I love I love indeed. 

3 There is here something wrong in the text. I cannot help again drawing the 
reader's attention to the skilful portraiture of the model Moslem Minister, the unfor- 
tunate Ja'afar. He is never described in the third person ; but the simple dialogue 
always sets him off as a wise, conciliatory, benevolent, loveable and man-loving 
character, whose constant object is to temper the harshness and headstrong errors of a 
despotic master as the Caliph is represented to be by way of showing his kingliness. 
See vol. i, 102. [The MS. is certainly wrong here, but perhaps it can be righted a little. 
It has : " Kad yakun Z R H ahad ff Mai jazfl wa harab al-Maz'un," etc., where 
Sir Richard reads "zarra-hu"= he harmed, and Mazghun = the hated one, i.e. enemy. I 
have a strong suspicion that in the original from which our scribe copied, the two words 
were "zamin" and "al-Mazmun.'' Zamin in the Arabic character would be j.^. 
The loop for the " m," if made small, is easily overlooked ; the curve of the "n," if 
badly traced, can as easily be mistaken for "r" and a big dot inside the "n" might 
appear like a blotted " h " (). Mazmun would become " Maz'un " by simply turning the 
" m " loop upwards instead of downwards, an error the converse of which is so frequently 
committed in printed texts. Curiously enough the same error occurs p. 192 of the MS., 
where we shall find " na"al" with two 'Ayns instead of "na'mal" with 'Ayn and Mim. 
If this conjecture is correct the sense would be : Haply he may have stood security for 



Night Adventure of Harun al-Rashid and the Youth Manjab. 73 

fell into the hands of the rulers and the Sultan bade bastinado 
him, or again perchance his tongue tripped and his fate was ful- 
filled to him." Quoth Al-Rashid, " O Ja'afar, this youth be not 
in the conditions thou hast mentioned to me/' and, replied the 
other, " Sooth thou hast said, O our lord ; by cause that indeed 
this young man, when we asked him for a gugglet of water invited 
us into his place and honoured us with all this honour and 
heartened our hearts and this was of the stress of his generosity 
and his abundant goodness." Al-Rashid continued to converse 
with his Wazir while the young man did not recover from his 
swoon for a while of time, when another maiden of the maidens 
spoke out reciting these couplets : 

" He adorns the branch of his tribal-tree, o Loves the fawn his song as his 

sight she see ; 
And beauty shines in his every limb o While in every heart he must 

stablished be." 

Hereat the young man came to himself and shrieked a mighty 
loud shriek more violent than the first and put forth his hand to 
his garment and rent it in rags and fell swooning a second time, 
when his sides were bared more fully than before until the whole 
of his back appeared and Al-Rashid was straitened thereby as to 
his breast and his patience made protest, and he cried, " O Ja'afar, 
there is no help but that I ask concerning the wheals of this 
bastinadoing." And as they talked over the matter of the youth 
behold, he came to his senses and his slaves brought him a fresh 
suit and caused him don it, whereupon Al-Rashid came forward 
and said, " O young man, thou hast honoured us and favoured us 
and entreated us with such kindness as other than thyself could 
never do nor can any requite us with the like ; withal there 



someone for much money, and the person for whom security was given, took to flight, 
etc. For "ramin" with the ace. see Ibn Jubair ed. by Wright, 77, 2. I may say on 
this occasion, that my impression of the Montague MS. is, that it is a blundering copy 
of a valuable though perhaps indistinctly written original ST.] 



74 Supplemental Nights. 

remaineth a somewhat in my heart " And Shahrazad was sur- 
prised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive ? " 
Now when it was the next night and that was 



Sbfx ^unbrefc antr 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ? It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Al-Rashid 
said to the youth, the master of the 'house, " Withal there remaineth 
a somewhat in my heart which if I manifest not to thee will abide 
thereto my displeasure in my thought ; and, albeit there is nothing 
to equal that thou hast done with us, still I desire of thee and of 
the excellence of thy kindness a fulfilling of thy favour." Said 
the youth, " What dost thou wish of me, ho thou the lord ? " 
and said the Caliph, ' I would have thee inform me concerning 
the scars upon thy sides and let me know for what cause they be 
there." Now when the young man heard these words he bowed 
his brow groundwards and wept awhile, then he wiped his face and 
raised his head and asked, " What hath urged you to this ? But 
the fault is from me and I merit a penalty even greater. O sons 
of impurity, say me have you not read the lines written over the 
doors of my house that here you are speaking of what concerneth 
you not and so right soon shall ye hear what pleaseth you not ? 
However, had ye never entered my house you would not have 



Night Adventure of Harun al-Rashid and the Youth Manjab. 75 

known of my case and my shame, 1 and withal sooth spoke he who 
said amongst his many sayings : 

a We sowed kindness-seed but they wrought us wrong o Which is caitiff-work 
and a traitor-deed." 

Resumed the young man, " O vilest of folk, you asked ot me a 
gugglet of water, and I brought you into my house and honoured 
and welcomed you and you ate of my victual and my salt, after 
which I led you into my Harem with the fancy that ye were honest 
men and behold you are no men. Woe to you, what may ye be ? " 
On this wise he continued to chide and revile them unknowing 
that the Caliph Harun al-Rashid stood before him, and presently 
the Prince of True Believers made reply, "We be folk of 
Bassorah." " Truth you have spoken," cried the other, " nothing 
cometh from Bassorah save the meanest of men and the weakest 
of wits but now rise up, O ye dung 2 of mankind, O ye foulest of 
folk, and go forth from us and may Allah curse him who speaketh 
of whatso concerneth him not." All this and Ja'afar and Masrur 
rose to their feet for shame of the youth and of what they had 
heard from him of ill language and they went from beside him. 
But Al-Rashid's temper was ruffled and his jugulars swelled and 
the Hashimi vein stood out between his eyes and he cried, " Woe 
to thee, O Ja'afar ! go this moment to Such-an-one the Wali and 
bid him muster his men of whom each one must have in hand an 
implement of iron, and let him repair to the mansion of this youth 
and raze it till it return to be level with the ground, nor let 
the morning dawn and show a trace thereof upon the face of 
earth." Quoth Ja'afar to Al-Rashid, " O Prince of True Believers, 
from the very first we feared for all this, and did we not make 
condition on the subject ? However, O our lord, the good man is 
not ruined by the good man and this work is not righteous ; nay, 

1 In text "'Aurat " = nakedness : see vol. vi. 30. 

1 In Arab. 'Unrah " : see Fatimah the Dung in vol. x. I. 



76 Supplemental Nights. 

'tis wholly unright and one of the sages hath said : The mild in 
mind is not known save in the hour of wrath. But, O Prince of 
faithful men and O Caliph of the Lord who the worlds dost vice- 
reign, thou swarest an oath that although the vilest of men should 
ill-speak thee yet wouldest thou not requite him with evil, nor 
return him aught of reply nor keep aught of rancour in thy heart 
for his unmannerly address. Moreover, O our lord, the youth hath 
no default at all and the offence is from us, for that he forbade 
and forefended us and wrote up in many a place the warning 
words, Whoso speaketh of what concerneth him not, shall hear 
what pleaseth him not. Therefore he unmeriteth the pain of 
death. Now what we had better do in this case is as follows : 
Send thou for the Wali and bid him bring the youth and when he 
is present between thy hands, encounter him with kindness that his 
fear may find rest and his affright be arrested after which he shall 
inform thee of whatso befel him." Cried Al-Rashid, " This is the 
right rede and Allah requite thee with weal, O Ja'afar. 'Tis the 
like of thee should be Wazir of the Councillors and Counseller of 
the Kings." Hereupon Harun al-Rashid returned to his palace in 
company with Masrur the eunuch, and they entered the aforesaid 
private door whereby they had gone forth, nor was any aware of 
them. But when Ja'afar reached his abode he took thought in his 
mind as to how he should act and how he should send the Wali 
to the young man and bring him into the presence ; and presently 
he retraced his way afoot and going to the Chief of Police 
acquainted him with the matter of the youth and carefully 
described his house and said to him, " Needs must thou bring him 
to us in the front of morning, but do thou be courteous in thy 
dealing and show him comradeship and startle him not nor cause 
him aught of fear." After this Ja'afar dismissed the Wali and 
returned to his own quarters. And when the morning morrowed 
the Chief of Police having chosen him as escort a single Mame- 
luke, made for the house of the youth, and when he had reached it 



Night Adventure of Harun al-Rashid and the Youth Manjab. 77 

knocked at the door, upon which the owner came out to him and 
the Wali knew him by the description wherewith Ja'afar had 
described him, so he bade him accompany him. Hereat the heart 

of the young man fluttered. And Shahrazad was surprised by 

the dawn of day and fell silent and ceased saying her permitted 
say. Then quoth her sister Dunyazad, " How sweet and tasteful 
is thy tale, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night, an the Sovran suffer m6 to survive." 
Now when it was the next night and that was 

<T be >fx ILJuntart an* CTIjtinj.cigbtb /Ifgftt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the youth's 
heart fluttered when the Chief of Police summoned him to go in 
his company and he was smitten by sore fear ; but the Wali said 
to him, " No harm shall befal thee : obey the summons of the 
Commander of the Faithful." Now when he heard these words 
Manjab was terrified with sorer alarm and affright, so by leave of 
the Wali he entered his house and farewelled his family and 
familiars after which he fared forth with the Chief of Police saying, 
" Hearkening and obedience to Allah and to the Prince of True 
Believers." Then he mounted his beast and the two rode together 
until they reached the Palace of the Caliph Harun al-Rashid where 
they craved admission to the presence; and, when leave was 
granted, the youth went in and standing between the hands of 
Harun he encouraged his intent and made his tongue eloquent 
and kissed ground between the royal hands and sat respectfully 



78 Supplemental Nights. 

before him. Then he began with a tongue that was free of fear 
and showed naught of apprehension and spake the following 
lines : 

*' Hail to this place for such be honoured stead o Of God's viceregent known to 

all and some : 
Palace of Al-Rashid, our lord, which aye o Excelleth Heaven higher still 

become : 
I haste that may I write what should be writ o And eloquent the writ albe 'tis 

dumb." 

After which he said, " The peace be upon thee, O Commander 
of the Faithful, and Allah prolong thy life and gladden unto thee 
what He hath given." Hereat Al-Rashid raised his head, and 
returning his greeting signed to the Wazir Ja'afar who, as was his 
wont, stood by his side, and the Minister taking the youth's hand, 
led him up to Al-Rashid and seated him beside him. " Draw 
near me," said Harun al-Rashid, and the young man did accordingly 
until he was close to the King who thus addressed him, " O young 
man, what is thy name ? " The other replied, " I am Manjab hight 
wherefrom hath been cut off all cause of delight and who for a year 
hath suffered parlous plight/' " O Manjab," quoth the Caliph, 
<c favour for favour and the beginner is the better, and ill for ill 
and the first is the worst, and whoso seed of good soweth shall reap 
it, and whoso planteth evil shall harvest it, and know thou, 
O Manjab, that yesterday we were thy guests, and that in thee was 
no default, but we transgressed against thee when thou honouredst 
us with most high honour, and favouredst us with the highmost 
favours. I desire, however, that thou relate to me the cause of 
the blows upon thy body and no harm shall befal thee." The 
youth replied, " O Prince of True Believers, an thou desire to hear 
my tale order me a cushion to be placed on my right hand, and 
deign lend unto me three things, to wit, thine ears and thine eyes 
and thy heart, for verily my adventure is wondrous, and were it 
graven with needle-gravers on the eye-corners it would be a warn- 
ing to whoso would be warned and a matter of thought to whoso 



Night Adventure of Harun al-Rashid and tke Youth Man jab. 79 

would think. Learn, O Commander of the Faithful, that my father 
was a jeweller man, a connoisseur in gems, who owned no son save 
myself ; but when I had increased in age and had grown in stature 
and Allah had given me comeliness and perfection and beauty and 
brilliancy and plenty and good fortune, and my sire had brought 
me up with the best of education, Allah vouchsafed to him a 
daughter. Now as I had reached the age of twenty years my 
parent departed to the ruth of Allah Almighty, bequeathing to me 
a thousand thousand dinars and fiefs and tenements and landed 
estates, so I let perform for him a sufficiency of mortuary-cere- 
monies after committing him to mother earth, and caused read 
twenty perlections of the Koran, and bestowed for him in alms a 
mighty matter. I abode a-mourning for him a month full told, and 
when the term was ended my heart turned to diversion and disport 
and eating and drinking, and I made presents and gave away and 
doled charities of that my property, and I bought other tenements 
at the highest price. After this I purchased me singing damsels 
of the greatest value, and whosoever of my friends and companions 
was pleased with a musician girl I would hand her over to him 
without price ; nay, I would present her in free gift, and if any saw 
aught of my belongings which pleased him and said to me, " This 
is nice," I would bestow it upon him without money-claim. 
Furthermore I robed all my familiars in honourable robes, and 
honoured them with the highest honour, lavishing all that was by 
me, and whatever my hand possessed, ever quoting these lines : 

Rise, O comrade of cup, and to joy incline ; o I've no patience, O brother, from 

pressing of wine : 
See'st not how night with her hosts be fled o Routed, and morn doth her troops 

align? 
How with Nadd and ambergris, rarest scents, o Rose laughs and smiles on as 

Eglantine ? 
This, my lord, is joy, this is pure delight, o Not standing at doors which the 

books confine. 11 

But when my mother, O Commander of the Faithful, espied these 



80 Supplemental Nights. 

doings she reproached me, yet would I not be reproved. Then she 
saw that my wealth would be wasted, so she divided it between me 
and her, to each one half, a moiety for herself and her daughter, 
and the rest for myself. And presently she left me carrying away 
her good and separated herself from me, abiding afar and leaving 
me to enjoy my frivolity and intoxication. I ceased not eating 
and drinking and diversion and disport, and enjoying the all-con- 
quering faces of the beautiful, 1 until the days smote me with their 
shafts, and all my wealth fell away from me and naught remained 
to me either above me or below me, and I ceased to be master of 
aught. Then my condition waxed strait, and as nothing was left 
to me at home I sold the pots and pans until I lacked even a 
sleeping-mat, and I used to patch my skirt with my sleeve. And 
naught profited me, neither friend nor familiar nor lover, nor 
remained there any one of them to feed me with a loaf of bread ; 
so my case became hard and the folk entreated me evilly, nor was 
there one of my comrades or compeers who would take thought 
for me ; nay more, when I met any of them on the road or at 
the receptions they would turn away their faces from me. So at 
last I took to pulling up the slabs 2 of the house floor and selling 
them by way of a livelihood, and one day as I did on this wise, lo and 
behold ! there opened in the floor a large vault whereinto I descended. 

And Shahrazad was surprised by the dawn of day, and fell 

silent and ceased to say her permitted say. Then quoth her sister 
Dunyazad, " How sweet is thy story, O sister mine, and how enjoy- 
able and delectable ; " Quoth she, " And where is this compared 
with that I would relate to you on the coming night an the 



1 [In the MS. "bi-Wujuh al Fanijat al-Milah." The translator conjectures " al- 
fatihat," which he refers to " Wujuh." I read it " al-Ghanijat," in apposition with al- 
Milah, and .render : the faces of the coquettish, the fair. See index under "Ghunj." ST.] 

2 In text " Ballat," the name still given to the limestone slabs cut in the Torah 
quarries South of Cairo. The word is classical, we find in Ibn Khaldun (vol. i. 
p. 21, Fr. Trans.) a chief sumomme el-Bait (le pave}> ct cause de sa fermett el de sa force 
de caracttre. 



Night Adventure of Harun al- Rash id and the Youth Manjab. 8r 

King suffer me to survive ? " Now when it was the next night, 
and that was 



an* JFortfetf) jfifgi)t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the -youth 
Manjab continued his tale to Al-Rashid in these words. So I 
descended into the vault, O Commander of the Faithful, and 
I found there three boxes each containing five bags and every bag 
held five thousand gold pieces. I carried forth the whole of them 
and set them in an apartment of the apartments and returned the 
flag of the floor to its place. Then I pondered what my brethren 
and companions had done with me, after which, O Prince of True 
Believers, I bought handsome clothes and made my person as it 
was before ; and as soon as those men who were with me of yore and 
upon whom I had spent my substance in gifts and presents beheld 
me on such wise they flocked around me again. I accepted of them 
for a device which I purposed carrying out and took patience with 
them for a whole month whilst they came to visit me every day. 
But when it was the thirty-first day I summoned the Kazi and 
his assessors whom I concealed in a private place and ba'de write 
a bond and an acceptance for everything they might hear from my 
familiars and friends. After this I spread a feast and assembled 
all my associates ; and when we had eaten and drunken and made 
merry, I drew them on to talk and to each and every whom I had 
gifted with a present I said, " Allah upon thee, O Such-an-one, 
did I not donate to thee so-and-so without taking any return from 
thee ? " And they replied " Yes, thou gavest it to me for naught." 
VOL. v. F 



82 Supplemental Nights. 

I continued, O Prince of True Believers, to address each and all 
after this fashion whilst the Kazi and witnesses wrote down against 
them everything they heard from them and documented every word 
until not one of my friends remained without confession. Then, 

Commander of the Faithful, I rose to my feet without delay and 
ere anyone could leave the assembly I brought out the Kazi and 
his assessors and showed them the writ in the name of everyone, 
specifying whatso he had received from the youth Manjab. After 
this manner I redeemed all they had taken from me and my hand 
was again in possession thereof, and I waxed sound of frame and 
my good case returned to me as it had been. Now one day of 
the days 1 took thought in my mind, O Prince of True Believers, 
that I could open the shop of my sire and I would sit in it as my 
parent was wont to do, selling and buying in sumptuous Hindi 
cloths and jewelry and precious metals. Accordingly I repaired 
to the place, which I found fast locked and the spider had pitched 
her web-tent about it ; so I hired a man to wipe it and sweep it 
clean of all that was therein. And when the Bazar folk and the 
merchants and the masters of shops saw me they rejoiced in me 
and came to congratulate me saying, " Praise be to Allah who 
opened not the store save for the owner thereof in succession to 
his sire." Then I took of merchandise a mighty matter and my 
shop became one whose like was not to be looked upon through- 
out the market-street, and amongst the goods I laid in were 
carnelians of Al-Yaman ; after which I seated me upon my shop- 
board that very day and sold and bought and took and gave, and 

1 ceased not to be after such wise for nine days. Now when 
it was the tenth day I entered the Hammam and came out after 
donning a dress which was worth one thousand gold pieces, and my 
beauty was increased and my colour waxed sheeny-bright and my 
youth looked as though it had been redoubled, and I was not such 
but that the women were like to throw themselves upon me. How- 
ever, when I returned from the Baths and sat in my store for an hour 



Night Adventure of Harun al-Rashid and the Youth Manjab. 83 

or so behold, I heard a shout that came from the depths of the Bazar 
and heard one saying, " Have patience," * when suddenly I looked 
up and saw a stare-coloured mule whereon was a saddle of gold 
dubbed with pearls and gems, and upon it an old woman was 
riding accompanied by three pages. She ceased not going till she 
stood at my shop-door where she drew rein and her servants 
halted with her. Then she salam'd to me and said, " How long 
is't since thou hast opened this store ? " and said I, " This day is 
the full tenth." Quoth she, "Allah have ruth upon the owner of 
this shop, for he was indeed a merchant." Quoth I, " He was my 
parent," and replied she, " Thou art Manjab named and as uniter 
of thy friends enfamed." Said I, " Yes ! " whereat she smiled and 
questioned me, " And how is thy sister, and what is the condition 
of thy mother, and what is the state of thy neighbours ? " " They 
are all well/' said I, when said she, " O my son, O Manjab, thou 
hast grown up and reached man's estate." Rejoined I, " Whoso 
liveth groweth up ; " and she continued, " Say me hast thou a 
necklace of gems which is pleasing to the sight ? " I responded, 
" With me in the shop are many necklaces but I have better at 
home and I will bring them for thee betimes to-morrow if it be 
the will of Almighty Allah." When she heard these my words she 
returned by the way she came and her pages walked by her side ; 
and at the end of the day I went to my mother and informed her 
of the adventure how it was with the old woman and she said, 
" O my son, O Manjab, verily that ancient dame is a confidential 
nurse and she conferreth benefits upon the folk amongst whom 
was thy sire before thee : therefore do thou be urgent in bringing 
about her business nor do thou forgo thine appointment with her." 
The old woman disappeared for a day; but on the next she 
returned in her wonted state and when she came to my shop she 
said, " O Manjab, arise and mount thy mule, in weal and good 

1 ID text " Usburu " = be ye patient, the cry addressed to passengers by the 
Grandee's body-guard. 



84 Supplemental Nights. 

health ! " So I left my store and mounted my she-mule -And 
Shahrazad was surprised by the dawn of day and fell silent and 
ceased saying her permitted say. Then quoth her sister Dunyazad, 
" How sweet and tasteful is thy tale, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this com- 
pared with that I would relate to you in the coming night an the 
Sovran suffer me to survive ? " Now when it was the next night, 
and that was 

3H)e Six ?^untalj and jfortp-seconti Nigftt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the youth 
Manjab said to the Prince of True Believers : So I mounted 
my she-mule and I went with the old woman until I came to a 
mansion built of stone and wide of gates ; so we dismounted, I and 
she, and entered the door, I following after her until we came to 
the great hall. There I found, O Prince of True Believers, carpets 
of fine silk and embroidered hangings and mattresses of gold-cloth 
and vases of the same kind all golden and fine brocades and jars 
of porcelain and shelves of crystal ; in fine I saw things which I 
may not describe to thee, O Commander of the Faithful. And at 
the side of the mansion within were four bench-seats of yellow 
brass, plain and without carving and the old woman seated me 
upon the highest mattress and she pointed out to me a porch 
where stood pourtrayed all manner birds and beasts, and hills 
and channels were limned. Now as I cast my eye over these 
paintings suddenly a young lady accosted us speaking with a 
delicate voice demure and words that the sick and sorry would 



Nigkt Adventure of Harun al-Rashid and the Youth Manjab. 85 

cure and she was behind a hanging and saying, " Whoso hath let 
down this curtain let him receive one hundred stripes." Then she 
bade withdraw it and they removed it and behold, I felt as though 
the lightning were gleaming and glittering and it took away my 
sight until my head was near striking the ground, for there stood 
before me a young lady of lance-like stature and a face like the 
morning bright as though she were a chandelier a-hanging amid 
the cressets. She was dressed in sumptuous raiment and was even 
as said of her the poet : 

"To us she bent whenas Night hung her veil And nigh went she my sense 

to turn from right ; 
And rang her anklets and her necklace chimed o With dainty music to my 

tearful plight. 
Showed me that her face a four-fold charm, o Water and fire and pitch and 

lamping light." 

Then, O Commander of the Faithful, she cried out to the slave 
girls, " Woe to you, where is the Nurse," and when she was fetched 
between her hands she asked- her, "Hast thou brought the 
jeweller ; " and the other answered, " Yea, verily, O lady of love- 
liness, and here he is sitting like the full moon when it easteth." 
The young lady cried, " O old woman, is this he or is it his ser- 
vant ? " ! Whereto she replied, " No, 'tis he himself, O lady of loveli- 
ness." Quoth the other, " By the life of my youth, 2 thou deservest 
naught for this 8 save whatso thou fanciest not and thou hast 



1 The "young person " here begins a tissue of impertinences which are supposed to 
show her high degree and her condescension in mating with the jeweller. This is still 
4< pretty Fanny's way " amongst Moslems. 

7 A " swear " peculiarly feminine, and never to be used by men. 

* In text " ' Ala-Akli : " the whole passage is doubtful. 

[I would read, and translate the passage as follows : " Mi tastahli 'att hazi ill* shay 
li tazann-hu allazi (for "allati," see Suppl. iv. 253) kayyamtini (2nd fern, sing.) min 'ala 
akli wa ani zanantu innahu man yujab la-hu al-kiyam ; thumma iltifatat illayya wa 
kalat hakazi sirtu ana la-ghazarat al-thiyab al-wasikhat min al-fakr fa-hal mi ghasalta 
wajhak ? " = Thou deservest not for this but a thing thou doest not fancy, thou who 
madest me rise from before my food, while I thought he was one to whom rising up is 
doe. Then she turned towards me, saying, " Am I then in this manner (i.e. like thyself) 
a bundle of clothes all dirty from poverty, and hast thou therefore (" fa " indicating the 



86 Supplemental Nights. 

raised me from before my food * while yet I fancied that he merited 
rising up to him." Then she considered me and cried, " Am I then 
in this fashion become 2 a bundle of dirty clothes all of poverty, 
and say me now, hast thou not even washed thy face ? " But I, O 
Prince of True Believers, was still as I came forth from the Ham- 
mam and my countenance was shining like unto lightning. Hereat I 
made myself exceeding small and it mortified me to hear how she 
had found fault with my face and befouled my dress, scorning me 
till I became between her hands smaller than the very smallest. 
Then she fixed her sight upon me and she said to me, " Thou art 
Manjab hight, thou dogs' trysting-site or gatherer of friends as 
saith other wight, but by Allah how far be familiars and friends from 
thy sight, O thou Manjab hight ! Now, however, do thou look 
upon me, O Jeweller man, the while I eat and when my meal shall 
end there will be talk." Hereupon, O Commander of the Faithful, 
they brought her a crystal platter in a golden basin and therein 
were the thighs of fowls ; so she took seat before me and fell to 
eating without shyness or difficulty as though in her presence I 
were other than a son of Adam. And I stood looking at her 
and whenever she raised her wrist to take up a morsel, the dimple 8 
became manifest from without, and upon the skin was a tattoo of 
green colour and about it jewelled ornaments 4 and armlets of red 



effect of a cause) not washed thy face ? " Or to put it in more intelligible English ; 
" Am I then like thyself a heap of rags that thou shouldst come to me with unwashed 
face?" ST.] 

1 Of the respect due to food Lane (M. E. chapt. xiii.) fells the following tale : " Two 
servants were sitting at the door of their master's house, eating their dinner, when they 
observed a Mameluke Bey with several of his officers, riding along the streets towards 
them. One of these servants rose, from respect to the Grandee, who regarding him with 
indignation, exclaimed, Which is the more worthy of respect, the bread which is before 
thee or myself? Without awaiting a reply, he made, it is said, a well-understood signal 
with his hand ; and the unintending offender was beheaded on the spot." I may add 
that the hero of the story is said to have been the celebrated "Daftardar" whose 
facetious cruelties have still a wide fame in the Nile Valley. 

2 I would read (for " Sirtu ana" = I have become) " Sirt' anta " = thou hast become. 

3 In text " Mukh ; " lit. = brain, marrow. 

4 [In Ar. " Wa zand mujauhar fi-hi Aswir min al-Zahab al-ahmar," which may 



Night Adventure of Harun al-Rashid and thi Youth Manjab. 87 

gold and a pink dye appeared upon the whiteness of her hand : so 
glory be to Him who created her and she was naught but a 
seduction to whoso espied her and blessed be Allah .the best of 
Creators. May the Almighty have ruth upon the poet who said 
concerning the beauty of his lover these couplets : 

41 Rise and pass me the wine, O thou son of Mansur ; o And for stopping it 

hope not my pardon forsure : 
Let it come by the hand of a fair white maid o As though she had fared from 

the Heaven of the Hdr : 
When we see the figure her wrist adorns 'Tis a musk grain lying on limestone 

pure." 

Then, O Prince of True Believers, she fell to conversing with me 
hending in hand a broidered kerchief wherewith whenever she had 
eaten a morsel she wiped her lips and when her sleeve fell from 
off her wrist she tucked it up even as the poet said of such : 

" Shehideth her face from the folk, o With a wrist whereon Ottars abound ; 
And to eye of watcher it seems o Gold shaft on Moon's silvern round." 

Now when she had eaten, O Commander of the Faithful, I gazed 
at her face and she cried, " O ye women, behold how Manjab 
looketh upon me and I am eating till my nature cry enough ; " 
presently adding, " O Manjab, what calamity hath befallen thee 
that thou comest not forward and eatest not of this food ? " So 1 
drew anigh and ate with her, but I was dazed of my wits and sore 

amazed at her ways. And Shahrazad was surprised by the 

dawn of day and fell silent and ceased to say her permitted say. 
Then quoth her sister Dunyazad, " How sweet is thy story, O sister 
mine, and how enjoyable and delectable!" Quoth she, "And 
where is this compared with that I would relate to you on the 
coming night, an the King suffer me to survive ? " Now when it 
was the next night and that was 



mean : and a fore-arm (became manifest), ornamented with jewel*, on which were brace* 
lets of red gold. ST.] 



88 Supplemental Nights. 



ant* JottjH&tifo Jltgfjt, 



DUNYAZAD said to her, '* Allah upon thee, O my sister, an thou be 
other than sleepy finish for us thy tale that we may cut short the 
watching of this our latter night !" She replied: -- With love 
and good will ! It hath reached me O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating that Manjab 
continued to the Caliph : Verily I came forward and ate with 
her, but I was so dazed of my wits and so sore'amazed at her 
beauty and loveliness that as I took up a mouthful to carry it to 
my mouth behold, I would carry it to my eyes in consequence of 
what befel me from seeing that was in this young lady. And 
presently she fell to laughing at me and inclining towards me in 
her haughtiness and in beauty's pride, saying at the same time, 
" By Allah, indeed this man is a maniac and a Bahlul i 1 where is 
thy mouth and how far from thine eye ?" So said I, " By Allah, 
O lady of loveliness, I am nor a madman nor a Bahlul, but whilst 
looking at thy beauty my wits have fled and I am in condition of 
unknowing how I ate." Then she asked me, " Do I please thee, 
O Manjab ? " and I answered her " Yes ! Wallahi, O my lady, 
indeed thou dost." Quoth she, " What should be the penalty of 
him who owning me and my white beauties 2 shall then forsake me 
to take other than myself?" and quoth I, " His award should be a 
thousand stripes upon his right side and as many upon his left ribs, 
together with the cutting off of his tongue and his two hands and 
the plucking out of either eye." She cried, " Wilt thou marry me 
upon this condition ? " and I replied, " O my lady, dost thou mock 
and laugh at me ? " Said she, " No, by Allah, my word is naught 
save a true word ; and said I, " I am satisfied and I accept this 

1 For this famous type of madman see Suppl. Vol. vi. 155. 

2 [Ar. " Ghurrat," which may be bright looks, charms, in general, or according to 
Bocthor, fore-locks. The more usual plural of "Ghurrah" is "Ghurar," ST.] 



Night Adventure of Harun al-Rashid and the Youth Manjab. 89 

compact ; however do thou make haste and delay not." But 
when she looked at me and heard mine intent regarding the 
marriage she shook with joy and pride and she inclined towards 
me as she sat before me aad my senses were like to take flight. 
Then she rose up and left me for an hour and came back dressed 
in sumptuous garments and fairer than before, and purfumes reeked 
from her sides as she walked between four handmaidens like unto 
the refulgent moon. But I, when I looke'd upon her in this con- 
dition, cried out with a loud outcry and fell fainting to the ground 
for what befel me from her beauty and perfection : and she had 
no design therein, O Commander of the Faithful, save her favour 
for me. When I came to myself she said, " O Manjab, what dost 
thou say of my beauty and comeliness ? " and I replied, " By 
Allah, O lady of loveliness, there is none in this time can be thy 
peer." Then quoth she, " An I please thee thou wilt be content 
with these conditions ? " whereto quoth I, " Content ! CONTENT ! ! 
CONTENT ! ! ! " Thereupon she bade summon the Kazi and the 
assessors who came without stay or delay and she said to the Judge 
" Do thou listen to the condition of this marriage and write from 
his word of mouth a bond on oath and under penalty for breaking 
it, to the effect that if he betray me and mate with other or by 
way of right or of unright, I will smite him a thousand stripes on 
his right side and as many on his left ribs and I will cut off his 
tongue and his two hands and I will pluck out his either eye." 
Said the Kazi to me, " Shall we bear witness against thee with 
this condition ?" and when I answered " Yes," he wrote out, O 
Commander of the Faithful, his testimony together with the 
penalty, while I hardly believed in all this. Presently, she brought 
out a tray, whereupon were a thousand miskals of gold and a 
thousand dirhams of silver which she scattered among the Kazi 
and witnesses ; so they took them and went their ways having 
duly tied the marriage-knot and indited the penalty thereto 
attached. , Then they served up food and we ate and d-ank and I 



go Supplemental Nights. 

lay with her that night in the pleasantest of nightmg and the glad- 
somest of living and I only desired that morning would never 
appear for the stress of what befel me of joyance and delight ; 
and, verily, I never saw and never heard and never knew any 
that was the like of her. So I abode with her, O Prince of True 
Believers, for seven days which passed away as one watch, 1 and on 
the eighth she said to me, " O thou Manjab named and for friend 
of friends enfamed, do thou take this purse wherein are a thousand 
dinars and buy with it merchandise of necklaces and gems and fine 
clothes wherewith to beautify thy shop and other things that befit 
thee ; for 'tis my will that thou become the greatest of men in the 
Bazar and that none therein shall boast of more good than thyself. 
Moreover 'tis my wish, O Manjab, that thou fare to thy store at early 
dawn and return to me about noon-tide, lest my breast be straitened 
by thine absence." Replied I, " Hearkening and obedience;" but, 
O Commander of the Faithful, it was mine intent and desire never to 
fare forth from her, or by night or by day, from the stress of what 
befel me of enjoyment with my bride. Now she was wont every 
hour to go don a dress other than that which was upon her, and 

1 In the text "Darajah" = an instant ; also a degree (of the Zodiac). We still find 
this division of time in China and Japan, where they divide the twenty- four hours into 
twelve periods, each of which is marked by a quasi-Zodiacal sign : e.g. 
Midnight until 2 a m. is represented by the Rat. 
2 a.m. ,, 4 i Ox. 



4 o 

6 8 ,, 

8 10 

lo ,, ,, noon 

Noon ,, 2 p.m. 

2p.m. 4 ,, 

4 > 6 

6 ,, > 8 ,, 

8 ,, 10 ,, 

10 ,, ,, midnight 



Tiger. 

Hare. 

Dragon. 

Serpent. 

Horse. 

Ram. 

Ape. 

Cock 

Hog. 

Fox. 



See p. 27 Edit. ii. ofC. B. Mitford's Tales of Old Japan, a most important contribution 
to Eastern folklore. 

[" Darajah " is, however, also used for any short space of time ; according to Lane it 
is = 4 minutes (i.e. the 24 hours or 1,440 minutes of the astronomical day divided into 
3,60 degrees of 4 minutes each), and Bocthor gives it as an equivalent for our instant or 
moment. ST.] 



Night Adventure of Harun al-Ra skid and the Youth Manjab. 91 

when I saw her in that condition I could not contain my passion, 
so I would arise and fulfil my need of her and she would do like- 
wise. Also, as soon as morn appeared I would repair to my shop 
and open it and take seat therein until midday, at which time my 
mule would be brought me to ride homewards when she would 
meet me alone at the threshold whereupon opened the door of her 
apartment. And I would throw my arms round her neck as soon as 
she appeared to me till she -and I entered the Harem where I had 
no patience from her but was fain to enjoy my desire. After this 
she would cry to her women and bid them bring us dinner whereof 
I ate with her, and in due time she would 'arise and command 
her slave-girls to clean the Hammam and perfume it with pastiles 
of lign-aloes and ambergris adding a sufficiency of rosewater. 
Then we would enter it, I and she, and doff our dresses when I 
again lost patience until I had my will of her twice or three 
times. 1 Anon we would wash and wipe ourselves with apron 
napkins of thick silk and drying towels of palm-fibre, after which 
she would cry aloud to the women who, coming to us at her call, 
would bring sherberts and we would drink, I and she, until mid- 
afternoon. Then I would mount my she-mule and return to my 
store and as evening fell I would order the slave to padlock the 
door and I would return to my house. Now I abode in such case 
for ten months, but it fortuned one day of the days that, as I was 
sitting upon my shop-board, suddenly I saw a Badawi woman 
bestriding a she-dromedary and she was marked with a Burka' 2 of 
brocade and her eyes danced under her face-veil as though they 
were the wantoning eyes of a gazelle. When I looked upon her, O 

1 The young fool vaunts his intersexual powers, apparently unknowing that nothing 
can be more fatal to love than fulfilling the desires of a woman who, once accustomed 
to this high diet, revolts against any reduction of it. He appears to have been a 
foliaon by his own tale told to the Caliph and this alone would secure the contempt of 
a high-bred and high-spirited girl* 

* The "nosebag"; vol. ii. 52, etc. The Badawfyah (Badawi woman) generally 
prefers a red colour, in opposition to the white and black of civilisation ; and she of the 
Arabian Desert generally disdains to use anything of the kind. 



92 Supplemental Nights. 

Commander of the Faithful, I was perplexed as to my affair. 

And Shahrazad was surprised by the dawn of day and fell silent 
and ceased to say her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, 
and how enjoyable and delectable ! " Quoth she, " And where is 
this compared with that I would relate to you on the coming 
night an the Sovran suffer me to survive ? " Now when it was 
the next night and that was 

-&J)* gbte ^untrrefc an* ;fforts=ftft& jStfiSt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that quoth 
Manjab to the Caliph : O Prince of True Believers, when I 
beheld the eyes of the Badawi woman under her Burka' which 
were like those of a gazelle they tempted my passions herto and 
I forgot my oath and its penalty and the Kazi and witnesses. 
Then she approached me and said, " Allah give thee long life, O 
Chief of the Arabs ; " and said I, " To thee too, O most seemly of 
semblance!" Cried she, " O comely of countenance, say me, 
hast thou a necklace fine enough for the like of me ; " whereto I 
rejoined, " Yes." Then I arose and brought out one to her, but 
she seeing it said, " Hast thou naught better than this ? " So I 
displayed to her, O Commander of the Faithful, all the necklaces 
I had by me in the shop but, none of them pleasing her, I said, 
" In all the stores there is naught finer than these." Then* O 
Prince of True Believers, she brought out to me from off her neck 
a carcanet and said, " I want one such ; " and, as I looked upon it, 
I knew that there was nothing like it in my store, and that all I 
had by me of collars and jewels and other goods were not worth 



Night Adventure of Harun al-Rashid and the Youth Manjab. 93 

a single grain of that carcanet. So I said to her, " O Winsome of 
Eyes, this is a thing whereto none of this time can avail save it be 
with the Commander of the Faithful or with his Wazir Ja'afar bin 
Yahydthe Barmaki." Quoth she, "Wilt thou buy it of me?" 
and quoth I, " I have no power to its price," when she exclaimed, 

I require no payment for this necklace, and I want from thee 
nothing save a kiss upon thy cheek." Then said I, " O Lady of 
loveliness, bussing without treading I trow is like a bowyer 
sans a bow," and she replied, "Whoso kisseth surely treadeth." 
Then, O Prince of True Believers, she sprang from off her 
dromedary and seated herself beside me within my store, so I 
arose with her and went into the inner room, she following me 
(albeit I expected not this from her), and when we were safely 
inside she clasped me to her bosom and encountered me with her 
breasts never withal withdrawing her veil from her face. Hereat 

1 lost all power over my senses and when I felt her strain me to 
her bosom I also strained her to mine, and fulfilled of her my 
desire after the fairest fashion. And when this was done she 
sprang to her feet even as springeth the lion from his lair, and 
flying to the door of the shop swiftlier than a bird and leaving the 
necklace with me, she mounted her dromedary and went her 
ways. I imagined, O Prince of True Believers, that she would never 
return to me at all ; so my heart rejoiced in the necklace which 
she had left and I was of that fancy and opinion anent the matter 
and manner of her going, when suddenly my pages brought me 
the she-mule, and said to me, " O our lord, rise up and fare to 
the house, for that our lady hath required thee at this very hour 
and she hath caused dinner to be served and sore we fear lest 
it wax cold." Therefore, O Commander of the Faithful, I found 
it impossible to bathe 1 by reason of the pages which were 

1 This ablution of the whole body he was bound to perform after having bad caroa) 
knowledge of a woman, and before washing he was in a state of ceremonial impurity. 
For "Ghusl," or complete ablution, see vol. v. 80. 



94 Supplemental Nights. 

standing with the mule at the door of my shop ; so I mounted 
and rode home. I entered my house according to my usual habit 
when my wife met me and said to me "O my dearling, my 
heart hath been occupied with thee this day, for thou has tarried 
away from me so long a time and contrary to thy custom is 
delaying on such a day as this." Said I, " This morning the 
Bazar was crowded exceedingly and all the merchants were 
sitting in their shops, nor was it possible for me to rise from my 
store whilst the market was so warm." Quoth she, " O my 
dearling and coolth of mine eyes, I was at this moment sitting 
and reading in the Sublime Volume when there befel me a doubt 
concerning a word in the chapter ' Yd Sin ' * and I desire that 
thou certify it to me that I may learn it by heart from thee." 
Quoth I, " O lady of loveliness, I am unable to touch The Book 
much less may I read the Koran ; " and quoth she, " What is the 
cause of that ? " Replied I, " I was sleeping at the side of my shop 
when I had a polluting dream ; " and she rejoined, " An this thy 
speech be sooth-fast thy bag-trowsers must be fouled, so draw 
them off that I may see to their washing." I retorted, " Indeed 
my trowsers are not bewrayed because I doffed them before lying 
down to sleep." Now when she heard these my words, O Com- 
mander of the Faithful, she said to a slave of my slaves whose 
name was Rayhan, " O man, go and open the shop and bring the 
kerchief that is therein." 2 Then said I, " O lady of lovelings, I 
presented it in alms-gift to an old woman who was naked of head 
and her condition pained me and her poverty, so I largessed it to 
her." Rejoined she, *' Say me, was the old woman she who was 
mounted on the dromedary, the owner of the valuable necklace 
which she sold to thee for a kiss when thou saidst to her : 



1 "The Heart of the Koran," chap, xxxvi. see vol. iv. 50. 

2 The Mandil apparently had been left in the shop by the black slave-girl. Women 
usually carry such articles with them when "on the loose," and in default of water and 
washing they are used to wipe away the results of car. cop. 



Night Adventure of Harun al-Rashid ana the Youth Afanjab. 95 

O Winsome of Eyes, bussing without treading I trow, is as a 
bowyer sans bow." Now when her words were ended, O Com- 
mander of the Faithful, she turned to her women and cried to 
them, " Bring hither this moment Sa'idfyah, the kitchen-wench," 
and when she came between her hands behold, she was a slave- 
girl, a negress, and she was the same in species and substance 
who came to me under the form of a Badawi woman with a face- 
veil of brocade covering her features. Hereupon my wife drew 
the Burka' from before the woman's face and caused her doff 
her dress, and when she was stripped she was black as a bit 
of charcoal. Now as soon as I saw this, O Viceregent of Allah, 
my wits were bewildered and I considered my affair and I knew 
not what to do, thinking of the conditions whereto I had con- 
sented -- And Shahrazad was surprised by the dawn of day and 
fell silent and ceased to say her permitted say. Then quoth her 
sister Dunyazad, " How sweet is thy story, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night 
an the King suffer me to survive ? " Now when it was the next 
night and that was 



Six fgun&rtt) an& Jportg-atxti) 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : - With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that Manjab 
continued : And I thought of the conditions whereto I had 
consented and the penalty which had been written for me by the 
Kazi in the presence of his assessors, so I wandered from my right 
mind when she looked at me and said, "Is this our compact, 



96 Supplemental Nights. 

O Manjab hight, thou dogs' trysting-site ? " and when I heard her 
speech, O Commander of the Faithful, I hanged my head ground- 
wards and could not return a reply, nor even attempt to address 
her could I. Said she, " Woe to thee, did I not say to thee : 
O Manjab hight, thou who with curs dost unite and no fore- 
gatherer with friendly wight ? Woe to thee, and he lied not who 
said that in men-kind there be no trust. But how, O Manjab, 
didst thou prefer this slave-girl before me and make her my equal 
in dress and semblance ? However, O ye women, do ye send and 
bring the Kazi and the assessors at this moment and instant." 
So they fetched them without stay or delay, and they produced 
the obligation which had been written, with the penalty duly 
attested by testimony. Then she said to the witnesses, " Read 
all that for him," and they did so and asked me, "What hast 
thou to say about this obligation and the punishment for breaking 
it?" Answered I, a The document is right and fair, nor have I 
aught to utter thereanent." Hereupon, O Prince of True Believers, 
she summoned the Governor and his officials, and I confessed 
before them and bore witness against myself, when they reviled 
me and abused me, and I told them the tale full and complete. 
But they would not excuse me and they all cried, " Verily, thou 
deservest splitting or quartering ; x thou who wouldst abandon this 
beauty and perfection and brilliancy and stature and symmetry 
and wouldst throw thyself upon a slave-girl black as charcoal ; 
thou who wouldst leave this semblance which is like the splendours 
of moonlight and wouldst follow yon fulsome figure which 
resembleth the murks of night." Hereupon, O Prince of True 

1 In Arab. " Shakk." The criminal was hung up by the heels, and the execu- 
tioner, armed; with a huge chopper, began to hew him down from the fork till he 
reached the neck, when, by a dexterous turn of the blade, he left the head attached to 
one half of the body. This punishment was long used in Persia and abolished, they say } 
by Fath Ali Shah, on the occasion when an offender so treated abused the royal mother 
and women relatives until the knife had reached his vitals. " Kata' al-'Arba'," or 
cutting off the four members, equivalent to our "quartering," was also a popular 
penalty. 






Night Adventure of Harun al-Rashid and the Youth Manjab. 97 

Believers, she said to the Governor, " Hearken unto what I tell 
thee. I bear witness against myself that I have excused him the 
cutting off his hand and tongue and the plucking out his eyes ; 
but do ye redeem my rights of him by one condition." " And 
what may that be ? " asked they ; and she answered, " A thousand 
stripes upon his right side, and as many upon his left ribs." Here- 
upon, O Commander of the Faithful, they seized me and smote 
me upon my right flank until I was estranged from the world, 1 
and after they took a handful of salt, which they rubbed upon 
the wounds. 1 Then they applied a thousand stripes to my left 
ribs, and threw over me a ragged robe wherewith to veil my 
shame. But my flanks had been torn open by such a bastinado, 
nor did I recover for a space of three days, when I found myself 
lying cast-out upon a dunghill. Seeing this my condition, I 
pulled myself together, and arising walked to the mansion wherein 
I was wont to wone; but I found the door locked with three 
padlocks and it was empty and void, nor was voice or sound to be 
heard therein at all, and 'twas, as said one of the poets in this 
couplet : 

" The chambers were like a beehive well stocked ; when the bees quitted 
them they became empty." 3 

So I lingered there an hour of time, when a woman suddenly came 
out from one of the neighbouring houses and asked me, " What 
dost thou want, O asker ; and what seekest thou ? " I answered, 
" We are in quest of the owners of this mansion ; " and said she, 
" Here they were in crowds and then they abandoned it, and may 
Allah have mercy upon him who spake these two couplets : 

1 In text "Ghibtu 'an al-Dunyd," a popular phrase, meaning simply I fainted. 

* This was done to staunch the blood : see the salt- wench in vol. i. 341. 

* This couplet has repeatedly occurred : in the preceding volume, Night cdv. (Suppl. 
iv. 222) ; and in The Nights (proper), vol. vi. 246. Here I have quoted Lane (A. N. iii. 
220), who has not offered a word of comment or of explanation concerning a somewhat 
difficult couplet. 

VOL. V. C 



98 Supplemental Nights. 

"They fared and with faring fled rest from me o And my parted heart no 

repose can see : 
Have ruth on a wight with a heart weighed by woes o Seest not how their door 

is without a key ? " 

Then indeed I repented, O Commander of the Faithful, over that 
I had done and regretted what had befallen me and what had 
proceeded from me of ill-deeds, and quoth I to the woman who 
had addressed me, "Allah upon thee, O my mistress, say me, 

hast thou of their traces any tidings ? " And Shahrazad was 

surprised by the dawn of day and fell silent, and ceased saying 
her permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 



&e SW* l^un&relf anfc 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night." She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that Manjab, 
speaking to the woman, said, " O my lady; say me, dost thou 
know of their traces any tidings, and hast thou come upon any 
manifest news ? " Said she, " This thing was to befal thee of old, 
O thou poor fellow, even as quoth the poet in the following 
couplets : 

*' My tears flow fast, my heart knows no rest * And melts my soul and cares 

aye molest : 
Would Heaven mine eyeballs their form beheld o And flies my life, and ah \ 

who shall arrest ? 



Night Adventure of Harun al-Rashid and the Youth Manjab. 99 

Tis wondrous the while shows my form to sight, o Fire burns my vitals with 

flamey crest ! 

Indeed for parting I've wept, and yet o No friend I find to mine aid add rest : 
Ho them the Moon in a moment gone o From sight, wilt thou rise to a glance 

so blest? 
An thou be 'stranged of estrangement who o Of men shall save me ? . Would 

God I wist ! 
Fate hath won the race in departing me o And who with Fate can avail 

contest ? " 

Then, O Commander of the Faithful, my longings grew and I 
poured fast tears in torrents and I was like to choke with my 
sobs, so I arose to walk about the city highways and I clung 
from wall to wall for what befel me of despight and affright 
at the disappearance of them, 1 and as I wandered about I repeated 
these verses : 

44 To man I'm humbled when my friends lost I o And missed the way of right 

where hardships lie : 
Sorrow and sickness long have been my lot o To bear, when need was 

strong to justify : 
Say me, shall any with their presence cheer o Pity my soul ? Then bless 

my friend who's nigh ! 

I kiss your footprints for the love of you, o I greet your envoy e'en albeit 
L he lie." 

After this, O Prince of True Believers, I remained immersed in 
cark and care and anxious thought, and as ever I wandered 
about behold, a man met me and said, "'Tis now three days 
since they marched away and none wotteth where they have 

"*v i r^ 

alighted." 2 So I returned once more to the mansion-door and 
I sat beside it to take my rest when my glance was raised and 
fell upon the lintel and I saw attached to it a folded paper which 
I hent in hand and found written therein these lines : 

" Scant shall avail with judgement just the tear o When at love-humbled heart 
man dareth jeer : 

1 The plur. masc. for the sing. fern. : see vol. vii. 140. 

* He speaks after the recognised conventional fashion, as if reporting the camp-shift 
of a Badawi tribe. 



loo Supplemental Nights. 

I was thy dearling, fain with thee to dwell o But thou transgressedst nor return 

canst speer : 
And if by every means thou find me not, From thee I fled and other hold 

I dear : 
I come in dreams to see if sore thy heart ; Let it take patience in its woe 

sincere : 
Thou dost beweep our union fled, but I o Wist that such weeping brings no 

profit clear : 
Ho, stander at my door, once honoured guest, o Haply my tidings thou some 

day shalt hear." 

Thereupon, O Commander of the Faithful, I returned to my 
mother and sister and told them the tale of what had betided 
me, first and last, and the twain wept over me and my parent 
said, " I thought not, O my son, that such case as this would 
come down upon thee ; withal every calamity save Death is no 
calamity at all ; so be thou of long-suffering, O my child, for the 
compensation of patience is upon Allah ; and indeed this that 
hath happened to thee hath happened unto many the likes of 
thee, and know thou that Fate is effectual and Sort is sealed. 
Hast thou not heard the words of the poet who spoke these 
couplets : l 

The world aye whirleth with its sweet and sour o And Time aye trippeth with 

its joy and stowre : 
Say him to whom life-change is wilful strange o Right wilful is the world 

and risks aye low'r : 
See'st now how Ocean overwhelms his marge o And stores the pearl-drop in 

his deepest bow'r : 
On Earth how many are of leafy trees, o But none- we harvest save what fruit 

and flow'r : 
See'st not the storm- winds blowing fierce and wild o Deign level nothing save 

the trees that tow'r ? 
In Heaven are stars and planets numberless o But none save Sun and Moon 

eclipse endure. 
Thou judgest well the days when Time runs fair Nor fearest trouble from 

Fate's evil hour: 
Thou wast deceived what time the Nights were fain, o But in the bliss o' 

nights 'ware days of bane." 

1 See vol. i. 25 for the parallel of these lines. 



Night Adventure of Harun al-Rashid and the Youth Manjab. 101 

Now when I heard these words of my mother, O Prince of True 
Believers, and what she addressed to me of wise sayings and 
poetry, I took patience and rendered account to Allah ; -- And 
Shahrazad was surprised by the dawn of day and fell silent and 
ceased to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with 
that I would relate to you on the coming night an the King 
suffer me to survive ? " Now when it was the next night and 
that was 



anto JFortp-nmtft JBtgfct, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With love 
and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Manjab said, 
" O Commander of the Faithful, I had patience and rendered my 
account to Allah Almighty. Then my mother fell to nursing me,. 
with medicines and unguents and what not else of remedies where- 
from cometh health until I was healed, yet there remained to me 
the scars even as thou sawest. But I inscribed not those lines 
upon my house which thou didst espy, O Commander of the 
Faithful, save that the news thereof might reach thee, and that 
naught be concealed from thee of my tidings and my past fate, 
and present condition. And this is the whole that hath befallen 
me." 1 Now when the Caliph Harun al-Rashid heard these words 
he smote hand upon hand and cried, " There is no Majesty and 
there is no Might save in Allah the Glorious, the Great." Then 

1 The text inserts here, Saith the Reciter of this adventure and right joyous history 
strange as rare," etc. 



IO2J Supplemental Nights. 

he cried upon the Minister Ja'afar the Barmecide, and said to him, 
" O Wazir, unless thou bring me information of this affair and root 
out this matter and make manifest to me the condition of this 
youth, verily I will smite thy neck." The Minister answered, 
" Hearing and obeying : however, do thou, O Commander of the 
Faithful, give me three days' delay," and the Caliph rejoined, " I 
have granted this to thee. Hereupon Ja'afar went forth like unto 
one blind and deaf, unseeing nor hearing aught, and he was per- 
plext and distraught as to his affair and continued saying, " Would 
Heaven we had not forgathered with this youth, nor ever had seen 
the sight of him." And he ceased not faring till he arrived at his 
own house, where he changed his dress and fell to threading the 
thoroughfares of Baghdad, which in the time of Harun al-Rashid 
was a mighty great city, and in every street he entered he sought 
intelligence and questioned the folk concerning every affair which 
had happened in town from dawn to dark, but he hit upon no 
trace nor information manifest touching this matter. On the 
second day it was the same, and nothing became known to him 
between morning and evening ; but on the third day as he fared 
forth he repeated these words : 

"With the King be familiar and 'ware his wrath o Nor be wilful when cometh 
his order * Do.' " 

And he crossed and recrossed the city until it was noon-tide 
without aught of novelty appearing to him, so he returned to 
his mansion where he had a confidential nurse whom he apprised 
of the tidings and, concealing naught from her said, " Verily the 
term allowed to me by the King is until set of sun, at which time 
unless I bring him the information required he will cut off my 
head." Thereupon the Kahramanah went forth and circled through 
the city until it was mid-afternoon, but she brought back no fresh 
tidings ; whereat Ja'afar cried, " There is no Majesty and there is 
no Might, save in Allah, the Glorious, the Great!" Now the 



Night Adventure of Harun a l-Rashid and tfu Youth Manjab. IOJ 

Wazir had a sister who lived single in his home with her women 
and eunuchs, and he said to himself, " I will go to my sister Budur 
and solace myself by conversing awhile with her and farewell 
her: haply Fate is not afar." This sister was yet un wedded 
for none dared come forward and propose marriage to her, albeit 
in the city of Baghdad not one was her peer in beauty, even 
amongst the women of the Caliph. Accordingly he turned towards 
her apartment and entered therein, when she met him upon the 
threshold of the gate, and as she saw him changed of condition 
she cried, " No harm to thee, O my brother, verily thou art altered 
in case ; " and he replied, " Indeed I have fallen into evil plight 
and into a matter of affright, whereupon naught can deliver me 
save the power of Allah of All-might, and unless the affair be made 
evident to me by the morning the Caliph will cut off my head." 
Then he related to her the affair from beginning to end, and she, 
when she heard the words of her brother, waxed wan of colour, and 
was altered in case and said, " O brother mine, give me immunity 
and a binding bond when I will explain to thee the matter of 
this youth." Hereat calmed was his affright, and his heart was 
satisfied quite, and he gave her promise of safety and a binding 
bond and contract not to harm her ; whereupon said she to him, 
" O my brother, womankind was created for mankind, and man- 
kind was created for womankind, and albe falsehood is an excuse, 
yet soothfastness is more saving and safe-guiding. The whole of this 
business is mine and I am she who married him and made with 
him that condition which he accepted for himself, being contented 
with the covenant and its penalty." Now when Ja'afar heard these 
words spoken to him by his sister concerning the case of Manjab, 
he outwardly made merry but he inwardly mourned, for that he 
had forbidden her to wed, and she had worked this craft and had 
given herself away to wife. Hereupon he arose without stay or 
delay and fared forth until he went in to the Caliph Harun al- 
Rashid whom he blessed and greeted, and the King, having 



IO4 Supplemental Nights. 

returned his salam, asked him, " Hast thou brought to me the 

required tidings, O Ja'afar ? " The Wazir answered, " Yes, O my 

lord, the news hath become manifest and 'tis certified to me that 

this is a private matter ; and had not the Creator favoured me by 

forgathering with the young lady in her substance and accidence and 

had I not met her at a term not appointed, I should have been done 

to die." Quoth the Caliph, " And who is she that I may requite her 

for her deeds and for what she hath practised upon Manjab, who 

verily deserveth not that which hath betided him, although he may 

have been somewhat in fault/' Then Ja'afar came forward and craved 

pardon from the Caliph in token of honour for his sister's sake, and 

quoth his lord, " O Ja'afar, thou hast declared that she it is with 

whom thou hast forgathered." Quoth Ja'afar, " O Prince of True 

Believers, the same is my sister Budur." But when the Caliph 

heard these words, he asked, " O Ja'afar, and why did thy sister 

do such deed ? " and the Wazir answered, " Whatso is fated shall 

take place nor shall any defer the predestined nor forbid it when 

decreed, nor hasten it when forbidden. This thing which hath 

happened was of no profit to anyone and whatever thou shalt 

ordain that shall be done." Thereat Manjab after saluting the 

Caliph, accompanied Ja'afar to the house of his sister, and when 

they went in the Wazir made peace between the two, and the Caliph 

largessed the youth with most sumptuous presents. Now the 

Caliph every year at times appointed was accustomed to go by 

night in disguise to the house of Manjab accompanied by Ja'afar 

for the sake of hearing music, and one night of the nights he said 

to the youth, " Alhamdolillah Glory be to God - O Manjab, that I 

have caused reunion between thee and Budur, thy beloved ; but I 

desire that thou tell me some tale which shall be rare and shall 

broaden my breast." The youth replied, " Hearing and obeying,'' 

And Shahrazad was surprised by the dawn of day and fell 

silent and ceased to say her permitted say. Then quoth her sister 
Dunyazad, " How sweet is thy story, O sister mine, and how 



The Darwaysh and the Barber's Boy and the Greedy Sultan. 105 

enjoyable and delectable ! " Quoth she, " And where is this com- 
pared with that I would relate to you on the coming night, an the 
King suffer me to survive ? " Now when it was the next night, 
and that was 

5* Sbix f^untteU an* Jptftp.first ilfg&t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and goodwill ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the King and 
Caliph, Harun al-Rashid. bade the youth Manjab tell him some 
tale of the Kings of old and he replied, " Hearkening and 
obedience, O Prince of True Believers ; " and thereupon he fell 
recounting the 

STORY OF THE DARWAYSH AND THE BARBER'S BOV 
AND THE GREEDY SULTAN. 

IT is related (but Allah is All-knowing of hidden things and All- 
wise !) that in the days of a King called Dahmdr 1 there was a 
barber who had in his booth a boy for apprentice and one day 
of the days there came in a Darwaysh man who took seat and 
turning to the lad saw that he was a model of beauty and love- 
liness and stature and symmetric grace. So he asked him for a 
mirror and when it was brought he took it and considered his face 
therein and combed his beard, after which he put hand in pouch 
and pulling out an Ashrafi of gold set it upon the looking-glass 



1 Scott, in the "Story of the Sultan, the Dirvcshc, and the Barber's son" (vi. 348), 
calls the King " Rammaud." The tale is magical and Rosier usian, laid somewhat upon 
the lines of " The Physician Duban" ; i. 45. 



io6 Supplemental Nights. 

which he gave back to the boy. 1 Hereupon the barber turned 1 
towards the beggar and wondered in himself and said, " Praise be 
to Allah, albeit this man be a Fakir yet he placeth a golden piece 
upon the mirror, and surely this is a marvellous matter." . Here- 
upon the Darwaysh went his ways, and on the following day he 
suddenly made his appearance and entering the booth called for a 
looking-glass from the barber's prentice and when it was handed 
to him combed his beard after he had looked at his features 
therein ; then, bringing forth an Ashrafi, he set it upon the mirror 
and gave it back to the boy ; and the barber marvelled yet the 
more to see the Fakir rising up and wending his ways. 2 The 
beggar ceased not coming every day and gazing at himself in the 
glass and laying down his ducat, whereat the barber said to him- 
self, " By Allah, indeed this Darwaysh must have some object of 
his own and haply he is in love with the lad my prentice and I 
fear from the beggar lest he seduce the boy and take him away 
from me." Hereat he cried, " O boy, when the Darwaysh shall 
come to thee draw thou not anear him ; and when he demandeth 
the looking-glass give it not to him ; for I myself will do so." On 
the third day behold, the Fakir appeared according to his custom 
and asked for the mirror from the boy who wittingly disregarded 
him, whereupon he turned towards him and waxed wroth 3 and 
was like to slay him.'- The apprentice was terrified at his rage 
and gave him the looking-glass whilst he was still an r angered ; 



1 This is the custom among Eastern Moslems : the barber, after his operations are 
Wer, presents his hand-mirror for the patient to see whether all be satisfactory, saying 
at the same time " Na'iman "=may it be pleasurable to thee ! The customer answers 
"Allah bring thee pleasure," places the fee upon the looking-glass and returns it to the 
shaver. For "Na'iman " see vol. ii- 5. 

2 The least that honest Figaro expected to witness was an attempt upon thejboy's 
chastity. 

3 In text " Tazaghzagha," gen.= he spoke hesitatingly, he scoffed. [I read the 
words in the text : " Tazaghghara fihi." The Kamus gives " Zaghara-hu " = he seized 
it by force, he took hold of him with violence, and this present fifth form, although not 
given in the Dictionaries, has doubtlessly the same meaning. Popularly we may render 
it: he pitched into him. ST.] 



. The Darwaysh and the Barbels Boy and the Greedy Sultan. 107 

but when the man had reviewed himself therein and had combed 
his beard and had finished his need, he brought out ten dinars of 
gold and setting them upon the mirror handed them to the lad. 
Seeing this the barber wondered anew with extreme wonderment, 
saying to himself, " By Allah, this Darwaysh cometh daily and 
layeth down an Ashrafi, but this day he hath given ten gold 
pieces ; withal there accrueth not to me from my shop even half 
a piastre of daily wage. However, O Boy, when the man shall 
come hither, as is his wont, do thou spread for him a prayer-rug 
in the inner room of the shop, lest the people seeing his constant 
visits should have ill suspicions of us." , ," Yes ! " said the lad. 
So when it was the next day the Fakir came and went into the 
ben whither he was shown by the boy, and he followed him till 
they were in the innermost of the booth. ^ Now the heart of 
this Religious hung to the love of the barber's boy for that he had 
of beauty and perfection and he continued frequenting the shop 
every day whilst the lad ceased not spreading the rug and 
receiving upon the mirror ten Ashrafis. Hereat the barber and 
his apprentice rejoiced till one ^ day of the days when the 
Darwaysh came to the shaving-shop^ as was his wont, where he 
met none but only the boy nor was there any other in sight. So 
he asked concerning his employer and the other answered, " O 
uncle, my master hath gone forth to solace himself with seeing 
the casting of the cannon ; for this day the Sultan and the Wazir 
and the Lords of the land will all be present thereat" Said he, 
" O my son, go thou with us and we will also enjoy the spectacle 
and return before the rest of the folk, ere thy master can be 
back, and we will enjoy ourselves and make merry and look at 
the sport before I set out upon my journey, for 'tis my intention 
this day to go forth about noontide." Quoth the lad, " 'Tis well 
O uncle ; " and arising he locked the shop-door and walked with 
the Darwaysh till they reached the spot where the cannon were 
being cast. There they found the Sultan and the Wazirs and the 



io8 Supplemental Nights. 

Chamberlains and the Lords of the land and the Grandees of the 
realm all standing in a body until presently the workmen took the 
crucibles 1 from off the fire. Now the first who went up to them 
was the Sultan and he found them full of molten brass : so he 
put his hand into his pocket and drew it forth full of gold which 
he cast into the melting pots. Then the Grand Wazir walked 
forward and did as the King had done and all the Notables who 
were present threw cash into the crucibles, bar-silver and piastres 
and dollars. Thereat the Darwaysh stepped out of the crowd 
and brought from his cowl a reed used as an e*tui 2 wherefrom he drew 
a spoon-like ear-picker and cast into one of the crucibles a some- 
thing of powder like grain. 3 This he did to each one of the melting 
pots ; after which he disappeared from the eyes of the folk and 
taking the boy with him returned to the booth and opened it and 
said to him, " O my child, when the Sultan shall send after thee 
and shall question thee concerning me, do thou tell him that I 
am in such a town where shouldst thou come to seek me thou 
shalt find me sitting beside the gate." Then he farewelled the 
boy, the barber's apprentice, and set forth seeking that city. Such 
was the case with these twain ; but as regards the matter of the 
King, he ceased not standing there until they had brought the 
crucibles to the cannon-moulds and when the folks designed to 
pour out their contents they found all therein pure gold. Then 

1 In the text Kazanat" (plur. of" Kazan"), afterwards written " Kazat" (a clerical 
error ?). They are opposed to the " Kawalib "= moulds. [See note to p. 24. ST.] 

2 " Akhraja min Kulahi-hi (Kulah ?) busah." 

3 " Akhaza min-hd 'ala ma' lakati '1-Hilal shay misl al-Jinnah." 

[I have no doubt that " Kulah " is meant for " Kulah,"" a Dervish's cap. " Busah ' 
puzzles me. I am inclined to take it for a reed used as a case or sheath, as we shall see 
p. 263 of the MS. prince Yiisuf use a " Kasabah " or reed to enclose a letter in it. 
' Mi'lakat (popular corruption for * Mil'akat ') al-Hilal" may be the spoon or hollow 
part of an ear-picker, Hilal being given by Bocthor as equivalent for " cure-oreille." 
Lastly for "al-Jinnah" I would read "al-Habbah "= grain. The article before the 
word may indicate that a particular grain is meant perhaps * al-Habbat al-halwah " = 
anise seed, or that it stands for ' al-Hubbah," according to Lempriere (A Tour to 
Marocco, London 1791, p. 383) a powder employed by the ladies of Marocco to produce 
embonpoin t . ST.] 



The Darwaysh and the Barbers Boy and the Greedy Sultan. 109 

quoth the Sultan to the Wazir and the Notables of his realm, 
" Who was it threw aught into the crucibles and what stranger man 
happened to be here ? " Quoth they, " We beheld a Darwaysh 
man who took some powder and fell to casting thereof a some- 
what into the crucibles." Hereupon enquiries were made of the 
bystanders and they gave information how that same Darwaysh 
was inclined to the barber's apprentice who lived in such a quarter. 
Hereupon the Sultan ordered one of his Chamberlains to bring 

the boy, And Shahrazad was surprised by the dawn of day 

and fell silent and ceased to say her permitted say. Then quoth 
her sister Dunyazad, " How sweet is thy story, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the King suffer me to survive ? " Now when it was the next night 
and that was 

{!)* Sbfx ^unfcrrti auto JFtftgct&frti JBtefct, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night!" She replied: With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Sultan 
sent one of his Chamberlains to the boy, the apprentice of the 
barber, whom they sought for and brought into the presence and 
placed between the royal hands ; and he on entering kissed ground 
and deprecated and prayed for his liege lord with prayers fit for 
the Caliphs. The Sovran returned his salam and questioned him 
concerning the Darwaysh who had been with him and he replied, 
" O King of the Realm, he charged me saying that he was faring 
for and would be found in such a city." Hereupon the Sultan 
commanded the lad go forth and bring him, and was answered, 



I IO Supplemental Nights. 

" Hearkening and obedience ;" so he appointed for him an especial 
ship and gifted him with various presents and the boy set sail and 
voyaged for a short while till he reached the port-town in question. 
Here he landed and made for the city-gate and as he entered it 
behold, he came face to face with the Darwaysh who was 
sitting upon a raised bench, and when he beheld him he salam'd 
to him and told him what had taken place. The Fakir at 
once arose, and without resisting the lad, went down to 
the ship and they shook out the sails and the two voyaged 
together until they reached the city of the Sultan. Here the 
twain went in to him and kissed ground between his hands and 
salam'd to him and their greeting was answered. Now as to the 
lad, the King largessed him largely and raised his degree to 
Governor and despatched him to one of his provinces therein to 
rule j 1 but as for the Darwaysh, he remained beside King Dahmar 
the first day and the second until the seventh ; after which quoth 
the Sovran, " 'Tis my desire that thou teach me the art and 
mystery of making gold ; " whereto the other replied, " Hearing 
and obeying, O our lord the Sultan." Presently the Darwaysh 
arose ; and, bringing a brazier, 2 ranged thereupon the implements 
of his industry and lighted a fire thereunder ; then, fetching a 
portion of lead and a modicum of tin and a quant, suff. of copper, 
the whole weighing about a quintal, he fanned the flame that was 
beneath the crucible until the metal was fluid as water. And 
while the Sultan was sitting and looking on and considering the 
operation, the Fakir brought out something from a casket and taking 
a pinch of it on the ear-picker besprinkled therewith the lead and 
copper and the tin which presently became virgin gold. He 
repeated this feat once or twice before the King who after that 

1 So even in our clay Mustafa bin Ism'afl who succeeded " General Khayru '1-Din " 
as Prime Minister to " His Highness Mohammed al-Sadik, Bey of Tunis," began life 
as apprentice to a barber, became the varlet of an officer, rose to high dignity and 
received decorations from most of the European powers. 

* In text " WijaV' a stove, a portable hearth. 



The Darwaysh and the Barbels Boy and the Greedy Sultan. 1 1 1 

fell to working as the Religious had wrought and turned out in 
his presence the purest gold. So the Sultan rejoiced and was 
wont to sit before the Darwaysh whatever time his heart chose l 
and there and then he gathered together ignoble metals and 
besprinkled them with the powder 2 which had been given to him 
by the Fakir and all came out of the noblest gold. Now one night 
of the nights, as the Sultan was sitting in his Harem and would 
have worked as he had wrought in the presence of the Darwaysh, 
nothing went right with him ; whereat he was exceedingly sorrowful 
and said, " I have neither magnified nor minishcd aught, so how 
is this case?" 8 As soon as it was morning he forgathered with 
the Fakir and worked in his presence and produced virgin gold ; 
so in his surprise he said, " Wallahi, 'tis indeed most marvellous 
that whatso I work alone cometh not right and when I have 
wrought in presence of the Darwaysh it succeedeth and turneth to 
gold." After this the Sultan never transmuted metals save in the 
presence of the Fakir, until one day of the days when his breast 
was narrowed and he sought recreation in the gardens. Accord- 
ingly he rode forth, he and the Lords of the land, taking also the 
Darwaysh with him and he went to the riverside, the Monarch pre- 
ceding and the Mendicant following together with the suite. And as 
the King rode along with a heavy hand upon the reins he grasped 
them strongly and his fist closed upon them; but suddenly he relaxed 
his grip when his seal-ring flew from his little finger and fell into 
the water, where it sank to the bottom. Seeing this the Sultan 
drew bridle and halted and said, " We will on no wise remove from 
this place till such time as my seal-ring shall be restored to me." 
So the suke dismounted, one and all, and designed plunging into 



1 [In the text: "Wa sdra kulla-ma* tastari nafsuhu yak'ad kuddima M-Darwish," 
hich I would translate : and each time his heart chose (8th form of " Sarw ") he used 
to sit before the Darwaysh), etc. ST.] 

* In text " Darin " for " Zarin " = what is powdered, collyrium. 

1 The King failed because his " Niyat " or intention was not pure ; that is, he worked 
for wealth and not, as the Darwaysh had done, for the good of his brother man. 



112 Supplemental Nights. 

the stream, when behold, the Fakir finding the King standing 
alone and in woeful plight by cause of his signet asked him 
saying, " What is to do with thee, O King of the Age, that I find 
thee here halted ? " He replied, " Verily my signet-ring of King- 
ship * hath dropped from me into the river somewhere about this 
place." Quoth the Darwaysh, " Be not grieved, O our lord ;" after 
which he brought out from his breast pocket a pencase, and having 
drawn from it a bit of bees' wax, he fashioned it into the form of 
a man and cast it into the water. Then he stood gazing thereat 
when, lo and behold ! the Figure came forth the river with the seal- 
ring hanging to its neck and sprang upon the saddle-bow in front 
of the Sultan. The King would have taken his signet when the 
Form jumped off and approached the Darwaysh who hent the 
ring in hand and rubbed it and the Figure at once became wax as 
it had been. Hereupon the Darwaysh restored it to his pencase 
and said to the Sovran, " Now do thou ride on ! " All this and the 
Lords of the land sat gazing upon the Darwaysh and what he had 
done ; after which the whole party fared forwards till they reached 
the gardens, where they dismounted and took seat and fell to 
conversing together. They enjoyed themselves that day and when 
evening fell they remounted and sought their homes, and the 
Darwaysh returned to the apartment which had been set apart 
for him. But presently the Grandees of the realm forgathered 
with the Sultan and said to him, " O King of the Age, yon Dar- 
waysh requireth of thee exceeding caution seeing that he, whenso 
he ever will, availeth to slay everyone in the Palace, and after 
doing thee die can raise himself to rule in thy stead." " How 
so ? " quoth the King, and quoth they, " In that 'twere easy for 
him to make Figures of wax and cause them prevail over thee 
and over us, so that they may kill us and he may succeed thee as 



1 For the importance attached to this sign of sovereignty see in my Pilgrimage 
(ii. 218-19) the trouble caused by the loss of the Prophet's seal-ring (Khdtim) at 
Al-Madinah. 



The Darwaysh and t/te Barber's Boy and the Greedy Sultan. 113 

Sultan ; nor would this be aught of inconvenience to him." Now 
when the King heard these words he was afeared and cried, " By 
Allah, sooth ye speak, and this is the right rede and one which 
may not be blamed indeed ! " presently adding, " And how shall 
we manage with this Darwaysh ? " Said they, " Do thou send for 
him and summon him and slay him forthright ; and better 'twere 
that thou kill him ere he kill thee ; l and if he say thee I will go 
and return, suffer him not depart." The Sultan acted after their 
counsel and sending to fetch the Fakir -- And Shahrazad was 
surprised by the dawn of day and fell silent and ceased saying her 
permitted say. Then quoth her sister Dunyazad, "How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 



anfc 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will i It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Sultan 
sent after the Darwaysh and bade him be brought into the presence 
and set between his hands, when he said to him, " O Darwaysh, do 
thou know 'tis mine aim and intention to slay thee : say me then, 
hast thou any charge thou wouldst send to thy family ? " Quoth 
the Religious, " Wherefore shouldst thou kill me, O our lord, and 
what of ill deeds hath proceeded from me that thou shouldst 

1 The text is somewhat doubtful" Mia kuddlm-ak." [Perhaps it means only 
" from before thee," i.e. in thy presence, without letting him out of sight and thereby 
giving him a chance of escape. ST.] 

VOL. V. " 



1 14 Supplemental Nights. 

destroy me therefor, and do thou make me aware of my sin, and 
then if I merit death kill me or decree to me banishment." Quoth 
the King, "There is no help but that Islay thee," 1 and the Dar- 
waysh fell to gentling him but it availed him naught ; so as soon 
as he was certified that the Sultan would not release him or dismiss 
him, he arose and drew a wide ring upon the ground in noose shape 
and measuring some fifteen ells, within which he described a lesser 
circle. Then he stood up before the Sovran and said, " O King of 
the Age, verily this greater circle is the dominion belonging to thee, 
whilst the lesser round is mine own realm." So saying he moved 
from his place and stepped forwards and passing into the smaller 
ring quoth he, " An thy reign, O King of the Age, be not ample for 
me I will inhabit my own ; " and forthright upon entering the 
lesser circle he vanished from the view of those present. Cried 
the Sultan to the Lords of the land, " Seize him J> ; but they availed 
not to find him, and after going forth in search they returned and 
reported that they could light upon no one. Then said the Sovran, 
" He was beside me in this place and passed into the smaller ring ; 
so do ye seek for him again ; " and accordingly they went forth 
once more but could not see a trace of him. Hereupon the Sultan 
repented and cried, " There is no Majesty and there is no Might 
save in Allah the Glorious, the Great : verily we have exceeded in 
the matter of this Darwaysh and we have hearkened to the words 
of hypocrites who caused us to fall into trouble by obeying them 
in all they said to me against him. However, whatso they did to 
me that will I do unto them." And as soon as it was morning- 
tide and the Lords of the land forgathered in the Divan, the Sultan 
commanded to slay those who had counselled him to kill the Dar- 
waysh, and some of them were done to death and others of them 
were banished the country. 2 Now when the Caliph Harun al- 



1 This especially is on the lines of "The Physician Duban" ; vol. i. 45. 

In text " Wa min-hum man faha," evidently an error of the scribe for " Man nafa- 
hir." Scott (vi. 351), after the fashion of the " Improver-school,'* ends the tale, which is 



Night Adventure of Harun al-Raskid & the Youth Manjab. \ 15 

Rashid heard this narrative from Manjab, he wondered with 
extreme wonderment and said to him, " By Allah, O Manjab, thou 

deservest to be a cup-companion of the Kings : " so he created 

i 

him from that moment his Equerry in honour to the Grand Wazir 

Ja'dfar the Barmaki, whereof he had become brother-in-law. Now 

4 

after some time Al-Rashid asked from Manjab a tale concerning the 
wiles of womankind, and when the youth hung his head ground- 
wards and blushed before him, Harun said to him, " O Manjab, 
verily the place of the Kings in privacy is also the place for laying 
aside gravity." Said Manjab, " O Prince of True Believers, to- 
morrow night (Inshallah !) I will tell thee a tale in brief concerning 
the freaks of the gender feminine, and what things they do with 
their mates." Accordingly when night came on, the Caliph sent 
for and summoned Manjab to the presence, and when he came 
there he kissed ground and said, " An it be thy will, O Commander 
of the Faithful, that I relate thee aught concerning the wiles of 
wives, let it be in a private place lest haply one of the slave girls 
hear me and any of them report my tale to the Queen." Quoth 
Rashid, " This is the right rede which may not be blamed indeed ! " 
So he went with him to a private place concealed from the folk, 
and took seat, he and the youth, and none beside, when Manjab 
related to him the following 



somewhat tail-less, after this fashion. "At the same instant, the Sultan and his courtiers 
found themselves assaulted by invisible agents, who, tearing off their robes, whipped them 
with scourges till the blood flowed in streams from their lacerated backs. At length the 
punishment ceased, but the mortification of the Sultan did not end here, for all the gold 
which the Dirveshe had transmuted returned to its original metals. Thus, by his unjust 
credulity, was a weak Prince punished for his ungrateful folly. The barber and his son 
also were not to be found, so that the sultan could gain no intelligence of the Dirveshe, 
and he and his courtiers became the laughing-stock of the populace for years after their 
merited chastisement." Is nothing to be left for the reader's imagination ? 



1 1 6 Supplemental Nights. 



TALE OF THE SIMPLETON HUSBAND.* 

IT is related that there was a Badawi man who had a wife and he 
dwelt under a tent of hair 2 in the desert where, as is the fashion 
of Arabs, he used to shift from site to site for the purpose of 
pasturing his camels. Now the woman was of exceeding beauty 
and comeliness and perfection, and she had a friend (also a Badawi 
man) who at all times would come to her and have his wicked will 
of her, after which he would wend his ways. But one day of the 
days her lover visited her and said, " Wallahi, 'tis not possible but 
that what time we sleep together, I and thou, we make merry with 
thy husband looking on." -- And Shahrazad was surprised by the 
dawn of day and fell silent and ceased to say her permitted say. 
Then quoth her sister Dunyazad, " How sweet is thy story, O 
sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now 
when it was the next night and that was 



Sbt'x ^un&refc an* Jpfftg-stxtj) 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the man which 



1 See under the same name the story in my Suppl. vol. i. 239 : where the genealogy 
and biography of the story is given. I have translated the W. M. version because it adds 
a few items of interest. A marginal note of Scott's (in the W. M. MS. v. 196) says that 
Ihe " Tale is similar to Lesson iv. in the Tirrea Bede." See note at the end of this 
History. 

2 For the Badawi tent, see vol. vii. 109. 



Tale of the Simpleton Husband. \ 17 

was the friend of the Badawi's wife said to her, " Wallahi, 'tis not 
possible but that when we make merry, I and thou, thy husband 
shall look upon us." Quoth she, " Why should we suffer at such 
time of our enjoyment either my husband or any wight to be 
present ? " and quoth he, " This must needs be, and unless thou 
consent I will take to me a mistress other than thyself." Then 
said she, " How shall we enjoy ourselves with my husband looking 
on ? This is a matter which may not be managed." Hereupon 
the woman sat down and took thought of her affair and how she 
should do for an hour or so, and presently she arose and dug her 
amiddlemost the tent a hole ' which would contain a man, wherein 
she concealed her lover. Now, hard by the tent was a tall syca- 
more tree, 2 and as the noodle her husband was returning from the 
wild the woman said to him, " Ho thou, Such-an-one ! climb up 
this tree and bring me therefrom a somewhat of figs that we may 
eat them." Said he, " 'Tis well ; " and arising he swarmed up the 
tree-trunk, when she signed to her lover who came out and mounted 
and fell to riding upon her. But her mate considered her and 
cried aloud, " What is this, O whore : doth a man cavalcade thee 
before me and the while I am looking at thee ? " Then he came 
down from the tree in haste, but he saw no one, for as soon as the 
lover had finished his business the good-wife thrust him into the 
hole amiddlemost the tent and covered him with a mat. When 
the husband went inside to the booth and met his wife he found 
no stranger with her so said she to him, " O man, thou hast sinned 
against me, saying : Verily, some one is riding thee ; and thou 
hast slandered me by falsely charging me with folly." Quoth he, 
44 By Allah I saw thee with my own eyes ; " but quoth she, " Do 
thou sit here the while I have a look." Hereupon she arose and 



1 In text "Birkah"= a fountain-basin, lake, pond, reservoir. The Bresl. Edit, has 
"Sardib"= a souterrain. 

1 Arab. " Jummayz" : see vol. iii. 302. In the Bresl. Edit, it is a " tall tree," and 
in the European versions always a *' pear-tree," which is not found in Badawi-land 



1 1 8 Supplemental Nights 

swarmed up the trunk and sat upon one of the branches, and as 
she peered at her spouse she shrieked aloud crying, " O man, do 
thou have some regard for thine honour. Why do on this wise 
and lie down and allow a man to ride thee, and at this moment he 
worketh his will on thee." Said her husband, " Beside me there 
is neither man nor boy," And said she, " Here I am x looking 
at thee from the top of this tree." Quoth he, " O woman, this 
place must be haunted, 2 so let us remove hence ; " and quoth she, 
" Why change our place ? rather let us remain therein." Here- 
upon the Caliph said to Manjab, " By Allah, verily, this woman 
was an adulteress ; " and the youth replied, " Amongst womankind 
indeed are many more whorish than this. But of that anon ; and 
now do thou hear from me and learn of me this marvellous 
tale anent 

THE LOVES OF AL-HAYFA AND YUSUF. 



1 "Adi" in Egyptian (not Arabic) is = that man, the (man) here; "Admf" (in the 
text) is = Here am I, me void. Spitta Bey (loc. cit. iv. 20, etc.) 

3 Arab. *' Ma'murah." In the Bresl. edit. " the place is full of Jinns and of Marids." 
I have said that this supernatural agency, ever at hand and ever credible to Eastezos, 
makes this the most satisfactory version of the world - wide tale. 



NOTE CONCERNING THE TIRREA BEDE," NIGHT 655. 

Scott refers to a tale in the " Bahar-Danush " (Bahar-i-Danish) ; or, " Garden of 
Knowledge," translated by himself, story viii. lesson 4 ; chapter xii. vol. iii. pp. 64-68. 
Cadell & Co., Strand, London, 1799. Five women come from a town to draw water at 
a well ; and, finding there a young Brahmin, become his teachers and undertake to 
instruct him in the "Tirrea" or fifth "Veda" there being only four of these Hindu 
Scriptures. Each lesson consists of an adventure showing how tocornute a husband, and 
the fourth runs as follows. I leave them in Scott's language : 

The fourth lady through dread of the arrow of whose cunning the warrior of the fifth 
heaven 1 trembled in the sky, like the reed, having bestowed her attention on the pilgrim 
bramin (Brahman), despatched him to an orchard ; and having gone home, said to her 
husband, " I have heard that in the orchard of a certain husbandman there is a date 
tree, the fruit of which is of remarkably fine flavour ; but what is yet stranger, whoever 
ascends it, sees many wonderful objects. If to-day, going to visit this orchard, we gather 
dates from this tree, and also see the wonders of it, it will not be unproductive of 
amusement." In short, she so worked upon her husband with flattering speeches and 
caresses, that nolens volens he went to the orchard, and at the instigation of his wife, 
ascended the tree. At this instant she beckoned to the bramin, who was previously 
seated, expectantly, in a corner of the garden. 

The husband, from the top of the tree, beholding what was not fit to be seen, exclaimed 
in extreme rage, " Ah ! thou shameless Russian-born 7 wretch, what abominable action is 
this?" The wife making not the least answer, the flames of anger seized the mind of 
the man, and he began to descend from the tree ; when the bramin with activity and 
speed having hurried over the fourth section of the Tirrea Bede, 3 went his way. 

VERSE. 
The road to repose is that of activity and quickness. 

The wife during her husband's descent from the tree having arranged her plan, said, 
41 Surely, man, frenzy must have deprived thy brain of the fumes of sense, that having 
foolishly set up such a cry, and not reflecting upon thy own disgrace (for here, excepting 
thyself, what male is present ?), tfiou wouldst fix upon me the charge of infidelity P " 
The husband, when he saw no person near, was astonished, and said to himself, 
*' Certainly, this vision must have been miraculous." 

The completely artful wife, from the hesitation of her husband, guessed the cause, and 
impudently began to abuse him. Then instantly tying her vest round her waist she 
ascended the tree. When she had reached the topmost branch, she suddenly cried out, 
" O thou shameless man, what abominable action is this ! If thy evil star hath led thee 
from the path of virtue, surely thou mightest have in secret ventured upon it. Doubtless 
to pull down the curtain of modesty from thy eyes, and with such impudence to commit 
such a wicked deed is the very extreme of debauchery." 

1 The planet Mars. 

* The Asiatics have a very contemptible opinion of the Russians, especially of the 
females, whom they believe to be void of common modesty. Our early European 
irs have expressed the same idea. SCOTT. 
having enjoyed the woman. R.F.B. 



1 20 Supplemental Nights. 

The husband replied, " Woman, do not ridiculously cry out, but be silent ; for such is the 
property of this tree, that whoever ascends it, sees man or woman below in such situations.'* 
The cunning wife now came down, and said to her husband, " What a charming garden 
and amusing spot is this ! where one can gather fruit, and at the same time behold the 
wonders of the world." The husband replied, "Destruction seize the wonders which 
falsely accuse man of abomination \ " In short the devilish wife, notwithstanding the 
impudence of such an action, escaped safely to her house, and the next day* according 
to custom, attending at the well, introduced the bramin to the ladies, and informed them 
of her worthy contrivance. 1 



1 The reader will doubtless recollect the resemblance which the plot of this lesson 
bears to Pope's January and May, and to one of Fontaine's Tales. Eenaiut Olla 
acknowledges his having borrowed it from the Brahmins, from whom it may have travelled 
through some voyage to Europe many centuries past, or probably having been translated 
in Arabic or Persian, been brought by some crusader, as were many Asiatic romances, 
which have served as the groundwork of many of our old stories and poems. SCOTT. 



THE LOVES OF AL-HAYFA AND YUSUF. 



123 



THE LOVES OF AL-HAYFA AND YUSUF.' 

I HAD a familiar in the Northern region who was called 'Abd al- 
Jawdd and he was one of the greatest of merchants there and 
made of money ; also he loved voyage and travel, and at whatever 
time I visited him and we forgathered, I and he, we exchanged 
citations of poetry. Now one day my heart yearned to visit him, 
so I repaired to his place and found him there ; and as we came 
together we both sat down in friendly converse, I and he ; and he 
said to me : " O my brother, do thou hear what happened and was 
accomplished for me in these times. I travelled to the land of 
Al-Yaman and therein met a familiar who, when we sat down to 
talk, I and he, said : O my brother, verily there befel me and 
betided me in the land of Al-Hind a case that was strange and an 
adventure that was admirable and it ran as follows. There was 
erewhile a King of the kings of India and one of her greatest, 
who was abundant in money and troops and guards and he was 
called Al-Mihrjan. 2 This same was a lord of high degree and a 
majestic and he had lived for a long while of his age without 
having issue male or female. Wherefor he was full of cark and 
care wanting one who after him would preserve his memory, so he 



1 In Scott (vi. 352) "Adventures of Aleefa and Eusuff." This long and somewhat 
longsome history is by another pen, which is distinguished from the ordinary text by 
constant attempts at fine writing, patches of Saj'a or prose-rhyme and profuse poetry, 
mostly doggrel. I recommend it to the student as typically Arabian with its preponder- 
ance of verse over prose, its threadbare patches made to look meaner by \\itpurpureus 
fannus ; its immoderate repetition and its utter disregard of order and sequence. For 
the rest it is unedited and it strikes me as a sketch of adventure calculated to charm the 
Fellah-audience of a coffee-house, whose delight would be brightened by the normal 
accompaniment of a tambourine or a Rababah, the one-stringed viol. 

3 This P.N. has occurred in vol. vi. 8, where 1 have warned readers that it must not 
be confounded with the title Maharaj " = Great Rajah. Scott (vi. 352) writes 
L" Mherejaun," and Gauttier (vi. 380) " Myr-djyhan " (Mir Jahan = Lord Life). 



1 24 Supplemental Nights. 

said in his mind one night of the nights, " Whenas I die cut off 
shall be my name, and effaced shall be my fame nor shall anyone 
remember me." So saying he raised both hands to Heaven and 
humbled himself before Allah (be He extolled and exalted !) to 
vouchsafe him a child who should outlive him with the view that 
man might not lose the memory of him. Now one night as he 
was sleeping a-bed dreaming and drowned in slumber behold, he 
heard a Voice (without seeing any form) which said to him, " O 
Mihrjan the Sage, and O King of the Age, arouse thee this 
moment and go to thy wife and lie with her and know her 
carnally, for she shall indeed conceive of thee at this very hour 
and bear thee a child which, an it be a boy shall become thine 
aider in all thine affairs but will, an it prove a girl, cause thy ruin 
and thy destruction and the uprooting of thy traces." When 
Al-Mihrjan heard from the Speaker these words and such sayings, 
he left his couch without stay or delay in great joy and gladness 
and he went to his wife and slept with her and swived her and as 
soon as he arose from off her she said, "O King of the- Age, 
verily I feel that I have become pregnant ; and (Inshallah if 
Almighty Allah please !) this shall prove the case. 1 When Al- 
Mihrjan heard the words of his wife he was glad and rejoiced at 
good news and he caused that night be documented in the archives 
of his kingdom. Then, when it was morning he took seat upon 
the throne of his kingship and summoned the Astrologers and the 
Scribes of characts and Students of the skies and told them what 
had been accomplished to him in his night and what words he had 
heard from the Voice ; whereupon the Sages one and all struck 
tables of sand and considered the ascendant. But each and every 
of them concealed his thought and hid all he had seen nor would 
any return a reply or aught of address would supply ; and said 
they, " O King of the Age, verily appearances in dreams hit the 

1 I need not infbrm the civilised reader that this " feeling conception" is unknown, 
except in tales. 



The Loves of Al-Hayfa and Yusuf. 125 

mark at times and at times fly wide ; for when a man is of a 



melancholic humour he seeth in his sleep things which be terrible 
and horrible and he waxeth startled thereat : haply this vision 
thou hast beheld may be of the imbroglios of dreams so do thou 
commit the reins to Him who all overreigns and the best Worker 
is He of all that wisheth and willeth He. Now when Al-Mihrjan 
heard these words of the Sages and the Star-gazers he gifted and 
largessed them and he freed the captives in prison mewed and he 
clothed the widows and the poor and nude. But his heart remained 
in sore doubt concerning what he had heard from the Voice and "he 
was thoughtful over that matter and bewildered and he knew not 
what to do ; and on such wise sped those days. Now, however, 
returneth the tale to the Queen his Consort who, when her months 
had gone by, proved truly to be pregnant and her condition showed 
itself, so she sent to inform her husband thereof. He was gladdened 
and rejoiced in the good news and when the months of gestation 
were completed the labour-pains set in and she was delivered of a 
girl-child (praise be to Him who had created and had perfected 
what He had produced in this creation !), which was winsome of 
face and lovesome of form and fair fashioned of limbs, with cheeks 
rosaceous and eyne gracious and eyebrows continuous and perfect 
in symmetrical proportion. Now after the midwives delivered her 
from the womb and cut her navel-string and kohl'd her eyes,, they 
sent for King Al-Mihrjan and informed him that his Queen had 
borne a maid-babe, but when the Eunuchs gave this message, his 
breast was narrowed and he was bewildered in his wits, and rising 
without stay or delay he went to his wife. Here they brought to 
him the new-born when he uncovered her face and, noting her 
piquancy and elegancy and beauty and brilliancy and size and 
symmetry, his vitals fluttered and he was seized with yearning 
sorrow for her fate ; and he named her Al-Hayfa 1 for her 

1 i.e. "The Slim-wauted." Scott (vi. 352) persistently corrupts the name to 
" Aleefa." and Gauttier (vi. 380) follows suit with " Alifc." 



126 Supplemental Nights. 

seemlihead. Then he gifted the midwife And Shahrazad was 
surprised by the dawn of day and ceased to say her permitted 
say. Then quoth her sister Dunyazad, " How sweet is thy story, 
O sister mine and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now when 
it was the next night and that was 



>tx juntos antr 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that King 
Al-Mihrjan largessed a robe of honour to the midwife and gifted 
her with a thousand gold pieces and went forth from beside his 
daughter. Then they committed her to wetnurses and drynurses 
and governesses who reared her with the fairest rearing, and after she 
had reached the age of four they brought to her divines who lessoned 
her in the art of writing and of making selections 1 and presently she 
approved herself sharp of wits, clever, loquent of tongue, eloquent 
of speech, sweet spoken of phrase ; and every day she increased 
in beauty and loveliness and stature and perfect grace. And when 
she reached the age of fourteen she was well read in science and 
she had perused the annals of the past and she had mastered 
astrology and geomancy and she wrote with caligraphic pen all 
the seven handwritings and she was mistress of metres and modes 
of poetry and still she grew in grace of speech. Now as her age 
reached her fourteenth year her sire the Sultan chose for her a 

1 In text " Al-Istikhraj," />. making " elegant extracts." 



The Loves of Al- Hay fa and Yusuf. 127 

palace and settled her therein and placed about her slave-girls, 
high-bosomed virgins numbering an hundred, and each and every 
famous for beauty and loveliness ; and presently she selected of 
them a score who were all maidenhoods, illustrious for comeliness 
and seemliness. These she taught in verse and poetry and in the 
strangenesses of history and in striking instruments of mirth and 
merriment until they surpassed all the folk of their day ; and she 
assiduously enjoined upon them the drinking of wine pure and 
new and boon-companionship with choice histories and strange 
tales and the rare events of the time. Such was the case with 
Al-Hayfa ; but as regards her father, King Al-Mihrjan, as one night 
he was lying abed pondering what he had heard from the Voice, 
suddenly there addressed him a sound without a form and said, 
" O King of the Age/' whereat he was fully aroused by sore terror 
and his vitals fluttered and his wits were bewildered and he was 
perplexed as to his affair. So he took refuge with Allah from 
Satan the Stoned and repeated somewhat of the Koran and fenced 
himself about with certain of the holy names of Allah the 
Munificent ; then he would have returned to his couch but was 
unable, even to place cheek on pillow. Presently sounded the 
Voice a second time, saying, " O King of the Age, O Mihrjan, 
verily shalt thou die by reason of her ; " and forthwith improvised 
the following couplets : 

"Ho thou ! Hear, O Mihrjan, what to thee shall be said o Learn the drift of 

my words in these lines convey'd : 
Thy daughter, Al-Hayfa (the girded round o With good, and with highest of 

grade array'd) 
Shall bring with right hand to thee ruin-bowl o And reave thee of realm with 

the sharp-biting blade." ' 

Now when Al-Mihrjan had heard what the Voice had spoken of 
verse and had produced for him of prose, he was wholly aroused 



1 These lines are the merest doggerel of a strolling Rlwl, like all ihcp&es d'occasio 
in this MS. 



1 28 Supplemental Nights. 

from his sleep and became like one drunken with wine who knew 
not what he did and his vitals fluttered and increased his cark 
and care and anxious thought. So he removed from that site into 
another stead and was stirred up and went awandering about. Then 
he set his head upon the pillow but was unable to close his eyelids 
and the Voice drew nearer and cried upon him in frightful accents 
and said, " O Mihrjan, dost thou not hearken to my words and 
understand my verse ; to wit, that thy daughter Al-Hayfa shall 
bequeath to thee shame and thou shalt perish by cause of her ? " 
Then the Unseen One recited these couplets J : 

11 1 see thee, O Mihrjan, careless-vain o Who from hearing the words of the 
wise dost abstain : 

I see Al-Hayfa, by potent lord Upraised in her charms and speech sweet of 
strain, 

Who shall home thee in grave sans a doubt and she o Shall seize thy king- 
ship and reave thy reign." 

But when Al-Mihrjan had heard the words of the Voice and what 
it had urged upon him of poetry and of prose-addresses, he arose 
from his rest in haste and anxiety until Allah caused the morn to 
morrow and break in its sheen and it shone, whereupon the King 
summoned the Mathematicians and the Interpreters of dreams and 
the Commentators on the Koran ; and, when they came between 
his hands, he related to them his vision, fully and formally, and 
they practised their several arts, making all apparent to them ; but 
they concealed the truth and would not reveal it, saying to him, 

" Indeed the consequence of thy vision is auspicious." And 

Shahrazad was surprised by the dawn of day and fell silent and 
ceased saying her permitted say. Then quoth her sister Dunyazad, 
" How sweet and tasteful is thy tale, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this com- 
pared with that I would relate to you on the coming night an the 

1 Which are still worse : two couplets rhyme in ani, and one in dli, which is not 
lawful. 



The Loves of Al-Hayfa and Yusuf. 129 

Sovran suffer me to survive ? " Now when it was the next night, 
and that was 



Sbtf IDun&rrt anH ftixtn-fiftlj J 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Astrologers 
said to King Al-Mihrjan, " Verily the consequence of thy vision is 
auspicious ; " and on the second night Iblis the Accursed appeared 
to him under the bodily form of a handsome man and said, " Ho 
thou the King, I am he who terrified thee yesternight in thy 
dream, for the reason that thou hast ruined the Monastery of the 
Archers l wherein I lay homed. However an thou wilt edify it 
again I will favour thee with my counsel, ho thou the King!" 
Al-Mihrjan replied, " Upon me be its rebuilding an thou wilt 
honour me with thy advice, ho thou the Voice ! " Hereupon 
Iblis fell to lying with him and saying, " Verily I am thine aider 
in building thee a palace by the river Al-Kawd'ib, 2 O thou will of 
me and desire of me ! " (Now the folk heard these words spoken 
aloud.) Then Al-Mihrjan arose from his sleep joyful and cheerful 
and when morning came he summoned the Mathematicians and 
Architects and Masons and bade them rebuild the Monastery of 
the Archers ; so they obeyed his bidding until they had completed 
it in the handsomest fashion and with the best of workmanship. 
After that the King ordered they construct for his daughter Al-Hayfa 
a palace unsurpassed by any edifice and perfectly builded and 



1 In text Dayr Nashshabah," a fancy name. 

1 So in text: the name is unknown to me: its lit. meaning would be* "of high* 
breasted Virgins." 

VOL. V. I 



1 30 Supplemental Nights. 

decorated, hard by the river Al-Kawa'ib ; moreover that it should be 
situate in a wady, a hill-girt plain through which meandered the 
stream. So they obeyed his bidding and laid its foundations and 
marked with large stones the lines thereof which measured a 
parasang of length by a parasang of breadth. Then they showed 
their design to the King, who gathering together his army returned 
with them to the city. Presently the Architects and Master- 
masons fell to building it square of corners and towering in air 
;over the height of an hundred ells and an ell ; and amiddlemost 
thereof stood a quadrangular hall with four-fold saloons, one 
fronting other, whilst in each was set apart a cabinet for private 
.converse. At the head of every saloon a latticed window pro- 
jected over the garden whereof the description shall follow in its 
'place; and they paved the ground with vari-coloured marbles and 
alabastrine slabs which were dubbed with bezel stones and onyx 1 ! 
of Al-Yaman. The ceilings were inlaid with choice gems and : 
lapis lazuli and precious metals: the walls were coated with white: 
stucco painted over with ceruse 2 and the frieze was covered with, 
silver and gold and ultramarine and costly minerals. Then they! 
set up for the latticed windows colonnettes of gold and silver andi 
noble ores, and the doors of the sitting chamber were made of| 



1 In text *' Al-Jay'a," which is a well-omened stone like the 'Akik = carnelian. Thej 
'Arabs still retain our mediaeval superstitions concerning precious stones, and of these f 
fancies I will quote a few. The ruby appeases thirst, strengthens cardiac action and 
averts plague and "thunderbolts." The diamond heals diseases, and is a specific 
against epilepsy or the "possession" by evil spirits : this is also the speciality of the 
emerald, which, moreover, cures ophthalmia and the stings of scorpions and bites of 
venomous reptiles, blinding them if placed before their eyes. The turquoise is 
peculiarly auspicious, abating fascination, strengthening the sight, and, if worn in a 
ring, increasing the milk of nursing mothers : hence the blue beads hung as necklaces to 
cattle. The topaz (being yellow) is a prophylactic against jaundice and bilious diseases. 
The bloodstone when shown to men in rage causes their wrath to depart : it arrests 
hemorrhage, heals toothache, preserves from bad luck, and is a pledge of long life and 
happiness. The " cat's-eye " nullifies Al-Ayn = malign influence by the look, and worn 
in battle makes the wearer invisible to, his foe. This is but a '* fist- full out of a donkey- i 
load," as the Persians say : the subject is a favourite with Eastern writers. 

* Or white lead: in the text it is "Sapidaj," corresponding with the " Isfidaj " ofj 
vol. vi. 126. 



The Loves of Al- Hay fa and Yusuf. 13* 

chaunders-wood alternating with ebony which they studded with 
jewels and arabesque'd with gold and silver. Also they placed in 
each sitting-room a pillar of Comorin lign-aloes and the best of 
sandal-wood encrusted with gems; and over the speak-room they 
threw cupolas supported upon arches and connecting columns and 
lighted in the upper part by skylights of chrystal and carnelian 
and onyx. And at the head of each saloon was a couch of juniper- 
wood whose four legs were of elephants' ivories studded with 
rubies and over each was let down a hanging l of golden weft and 
a network of gems, whilst higher than the whole was a latticed 
casement adorned with pearls which were threaded upon golden 
wire and curtains bearing scented satchels of ambergris. The 
furniture of the divans was of raw silk stuffed with ostrich-down 
and the cushions were purfled with gold. The floors of all the 
saloons were spread with carpets and rugs embroidered with 
sendal, and in the heart of the Great Hall amiddlemost the four 
saloons rose a marble jet-d'eau, square of shape, whose corners 
were cunningly wrought and whose floor and marge were set with 
gems of every hue. They also placed upon the edges of that 
fountain figures fashioned of gold and silver representing all 
manner birds and beasts, each modelled according to his several 
tint and peculiar form ; their bellies too were hollow and from the 
fountain was conducted a conduit which led the water into their 
insides and caused it gush from their mouths so that they jetted 
one at other like two hosts about to do battle. After this the 
same water returned to the middle of the fountain and thence 
flowed into the gardens, of which a description will follow in its 
place. 1 Also the walls of the Great Hall were variegated with 
wondrous pictures in gold and lapis lazuli and precious materials 



1 In the text ' BashkWnah " : corr. of the Pen. ' Peshkhanah"= state-tents tent 
forward on the march. 

9 This phrase, twice repeated, is the regular formula of the Raw! or professional 
retiter ; he most unjustifiably, however, neglects the " Inshallah." 



1 3 2 Supplemental Nights. 

of every kind, and over the doors of the sitting-places they hung 
candelabra of chrystal with chains of gold wherein were set jewels 
and jacinths and the costliest stones ; after which they inscribed 
upon the entrance of the speak-rooms couplets to the following 
purport : 

" Clear and clean is our seance from slanderous foe ; o And from envious 

rival whose aim is blame : 
None hither may come save the cup-boy, and eke o Cup-comrades who never 

our fame defame." 

Upon the chandeliers themselves were inscribed these lines : 

" I am raised in reverence high o'er head o For they see that my gift is the 

boon of light : 
I'm a pleasure to eyesight, so up with you all, o O Seers, and joy ye the joys 

of my sight.'* 

And upon the Palace-door was inscribed the following quatrain : 

" This Mansion's adorned o As delight to man's eye ; 

O'er its door writ is * Welcome/ o So safely draw nigh." 

And when they had finished this inscription over the doorway, 
they went forth from the entrance which stood at the head of the 
Great Hall and proceeded to a square of large space abounding in 
trees and enjoyable for rills ; and they surrounded it with a 
fencing-wall built of rough stone which they stuccoed over and 
figured with various paintings. Then they planted this garden 
with all manner fruit-bearing trees and fragrant herbs and flowers 
and firstlings of every kind and hue and they trained the branches 
after a wonderful fashion, leading under their shade leats and 
runnels of cool water ; and the boughs were cunningly dispread so 
as to veil the ground which was planted with grains of divers sorts 
and greens and all of vegetation that serveth for the food of man. 
Also they provided it with a watering wheel whose well was 
revetted with alabaster 1 And Shahrazad was surprised by the 

1 The revetment of the old wells in Arabia is mostly of dry masonry. 



The Loves of Al-Hayfa and Yusuf. 133 

dawn of day and fell silent and ceased to say her permitted say. 
Then quoth her sister Dunyazad, " How sweet is thy story, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now when 
it was the next night and that was 



Xigtjt, 

DUNYAZAD said to her " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the 
Architects set up in that palace-garden a water-wheel whose well 
was revetted with alabaster and whose wood -work and wheel 
were of chaunders-wood, whilst its pitchers were of fine porcelain 
and its cordage l was of raw silk. And when they were free of 
this work they edified amongst the scented shrubs and blossoms 
a towering dome based upon four-square walls of variegated 
marbles and alabasters studded with carbuncles 2 and its ceiling 
was supported upon columns of the finest stone with joinery of 
lign-aloes and sandal, and they dubbed its cupola with jewels and 
precious stones and arabesque'd 3 it with gold and silver. Then 
they made therein four saloons more, each fronting otheY, and 
at the head of one and all was a latticed window impending 
over the bloomy shrubs and fragrant herbs ; the colonnettes of 



1 [Ar. "Tawinis," with a long final to rhyme with " Kawidfs," instead of the usual 
"Tawinis," pi. of M Taunas," which Doxy (Suppl. s.v.) identifies with the Greek 
in the sense of cable. ST.] 

* In Arab. " Hajdrata '1-Bahramao." 

In text "Zamaku-ba." 



1 34 Supplemental Nights. 

those casements were silvern whilst the shutters were of sandal- 
wood plated and studded with precious metals ; and over the 
lintels thereof was an ornamental frieze of gold inscribed with 
lines of verse which shall be described in its due place. And 
they inlaid that frieze with rubies and jacinths until it made the 
cupola resemble the domes of Paradise. Moreover they trained 
the flowering shrubs and the perfumed herbs to overrun with 
their tendrils the casements in the drum of the dome, and when 
they had completed the work and had embellished it with all 
adornments they pierced for it an entrance and ranged around 
it three ramparts which, built up with large stones, were in 
breadth seven cubits. Then they edified for the Palace an 
impregnable gateway of Chinese steel whereunto led flights of 
alabastrine steps which were continued to the highmost parts, and 
lastly they derived the river Al-Kawa'ib till it surrounded the 
edifice on every side and encircled it as signet-ring girdeth 
finger or wristlet wrist. Now when the Architects and Master- 
masons had made an end of building the Palace and its domes 
and had finished laying out and planting the parterres, they went 
in to King Al-Mihrjan and kissing ground between his hands 
informed him thereof ; and he, receiving this report, at once took 
his daughter, Al-Hayfa, and mounting horse, he and the Lords 
of his land rode forth till they reached the river Al-Kawa'ib 
which ran at three days' distance from his capital. When he 
arrived there and looked upon the Palace and its elevation in 
fortalice-form he was pleased therewith and so were all of his 
suite and retinue ; whereupon he went up to it and beholding the 
ordinance and the ornamentation and the cupolas and the gardens 
and the edification and embellishment of the whole, he sent for 
the Architects and Master- masons and the artificers whom he 
thanked for their work, and he bestowed upon them robes of honour 
and gifted and largessed them and assigned to them rations and 
pay and allowances. So they kissed ground before, him and 



The Loves of A I- Hay ja and Yusuf. 135 

went their ways. Then King Al-Mihrjan and his host withdrew 
within the Palace, and he bade serve up the trays of viands 
and sumptuous food for a banquet, after which he and his abode 
three days in eating and drinking and diversion and disport ; 
and he gave robes of honour to his Wazirs and Emirs and the 
Grandees of his kingdom, and in fine issued orders for their 
departure. When they went forth from him, he commanded to 
summon Al-Hayfa and her women with all their belongings ; 
and she, having made act of presence and having ascended to 
the Palace and considered it with its beauty and artifice and 
ornamentation, was pleased and rejoiced therein. The father 
abode with her three days, and then farewelling her returned to 
his capital ; and she on his departure bade her slave-girls dis- 
tribute the couches about the saloons placing in each one a seat 
of ebony plated with glittering gold, whose legs were of elephant's 
ivory, and over one and all they reared canopies of silk and 
brocade adorned with jewels and precious metals and bespread 
them with mattresses and cushions and pillows, and over the 
floor of the palaces they laid down carpets whereupon was 
orfrayed this couplet : 

" O Friend hereon seated be blythe and gay o Unless hereto bound and debarred 
of way. 1 " 

Then they set upon them settees for seats whereupon were 
inscribed these couplets : 

" O Seat, be thy beauty increased evermore ; o Fair fall thee with happiness 

choice and meet ; 
An I fail in life through my slip and sin, o To-morrow in Heav'n I'll give 

thee seat." 

Then* the attendants decorated the whole Palace until it became 



1 I can see little pertinence in this couplet : but that is not a sine quA non amongst 
Arabs. Perhaps, however, the Princess understands that she. is in a gorgeous prison 
and relieves her heart by a cunning hint. 

* I again omit " Saith the Reciter of this marvellous relation," a formula which 
occurs with unpleasant reiteration. 



1 36 Supplemental Nights. 

like unto one of the Mansions of Heaven, and when the women 
had done her bidding Al-Hayfa was much pleased, so she took 
one of the slave-girls by the hand and walked with the rest of 
them around the Palace considering its artifice and its embellish- 
ment, especially the paintings which covered the walls ; and they 
rejoiced thereat, marvelling at the cunning decorations and they 
were grateful to the Architects who had builded and presented all 
these representations. And when Al-Hayfa reached the terrace- 
roof of the Palace she descended by its long flight of steps which 
led to the river-side, and bidding the door be thrown open she 
gazed upon the water which encircled it like ring around finger or 
armlet round arm, and admired its breadth and its swiftness of 
streaming ; and she magnified the work and admired the gateway 
of steel for its strength and power of defence and sued for 

pardon of Almighty Allah. 1 And Shahrazad was surprised by 

the dawn of day and fell silent and ceased saying her permitted 
say. Then quoth her sister Dunyazad, " How sweet and tasteful 
is thy tale, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would 
relate to you on the coming night an the Sovran suffer me to 
Now when it was the next night and that was 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night! She replied: With love 

and good will ! It hath reached me, O auspicious King, the 
director, the rfght-guiding, lord of the rede which is benefiting 



1 i-e. she cried " Astaghfiru Mlah (which strangers usually pronounce " Astaffira 
'Hah ") ; a pious exclamation, humbling oneself before the Creator, and used in a score 
of different senses, which are not to be found in the dictionaries. 



The Loves of A I- Hay fa and Yusuf. 137 

and of deeds fair-seeming and worthy celebrating, that Al-Hayfa 
sued pardon of Allah the Great and took refuge with the Almighty 
from Satan the Stoned, after which said she, * There is no diverter 
to whatso is doomed by the Lord nor availeth aught of solicitude 
against that commanded by the Omnipotent, the All-puissant ; and 
His power is upon me with His destiny and needs must it come 
to pass." Then she called for a pencase of gold and she wrote for 
placing over the gateway of the Palace the following couplets : ! 

Behold here's a mansion like " Home of Delight " o Whose sight heals the 

sick and abates all blight : 
Here are roe-like maidens with breasts high raised o And with charms of the 

straightest stature bedight : 

Their eyes prey on the lion, the Desert's lord, o And sicken the prostrate love- 
felled plight : 
Whomso their glances shall thrust and pierce o Naught e'er availeth 

mediciner's might : 

Here Al-Hayfo scion of noble sire o E'en craven and sinner doth fain invite ; 
And here for the drunken wight there abide Five pardons* and bittocks of 

bread to bite. 
My desire is the maiden who joys in verse, All such I welcome with me to 

alight, 
And drain red wine in the garth a-morn o Where beasts and birds alf in pairs 

unite ; 
Where rose and lily and eglantine o And myrtle with scent morning-breeze 

delight, 
Orange bloom, gillyflower and chamomile o With Jasmine and palm-bud, a 

joyful site. 
Whoso drinketh not may no luck be his o Nor may folk declare him of 

reason right ! 
Wine and song are ever the will of me o But my morning wine lacks a 

comrade-wight. 
O who brightenest the Five* do thou rise and fetch o By night for my use 

olden wine and bright : 



1 In vol. viii. 183, there are two couplets of which the first is here repeated. 

2 [Here the translator seems to read ' Khams Ghaffar," = five pardoners, where 
however, grammar requires a plural after "khams." I take " khams" to be a clerical 
error for " Khamr" = wine, and read the next word '"ukar," which is another name 
for wine, but is also used adjectively together with the former, as in the Breslau Edition 
iv. 6: "al-Khamr al-'ukar " = choice wine. ST.] 

* I understand this as the cupbearer who delights the five 



1 38 Supplemental Nights. 

O thou reading this writ, prithee comprehend : o Cross the stream I swear 

thee by God's All-might ! 
This is House of Honour may none gainsay: o Cup-comrade shall be whOj 

shall self invite ; 
For within these gates only women w one, o So of men-folk here thou hast 

naught to affright. 

When Al-Hayfa had finished her writing and what she had im- 
provised of verse and couplets, she bade close the entrance of the 
Palace and went up, she and her women, to the higher apartments ; 
and the while she was drowned in thought and fell to saying, 
" Would Heaven I knew an this mighty guard and ward will 
defend Al-Mihrjan and would I wot if this fortalice will fend off 
Fate and what fain must be." Then she enjoined her women to 
high diet and the drinking of wine and listening to intimate con- 
verse and the hearing of songs and musical instruments and 
gladness and gaiety for a while of time ; and she felt herself safe 
from the shifts of chance and change. Such was her case but now 
we will recount (Inshallah !) what further befel her. 1 ,.. In the land 
of Sind was a King hight Sahl 2 and he was of the Monarchs of 
might, endowed with puissance and prepotency and exalted degree, 
abounding in troops and guards and overruling all that fair region. 
Now Allah (be He extolled and exalted !) had vouchsafed him a son 
than whom was none in his age fairer of semblance : beautiful ex- 
ceedingly was he, with a face brighter far than the full moon ; and he 
was of tongue eloquent and of pluck puissant, valorous, formidable. 
Also he was mighty fond of wine mere and rare and of drinks in 
the morning air and of converse with the fair and he delighted in 

i ,v 

mirth and merriment and he was assiduous in his carousing which 
he would never forego during the watches of the night or the 

1 In the original we have, " Saith the Sayer of this delectable narrative, the strange 
and seld-seen (and presently we will return to the relation full and complete with its 
sense suitable and its style admirable), anent what befel and betided of Destinies pre- 
destinate and the will of the Lord preordinate which He decreed and determined to His 
creatures." I have omitted it for uniformity's sake. 

2 Meaning " The easy -tempered." Scott (vi. 354) writes ' Sohul." 



The Loves of Al- Hay fa and Yusuf. 139 

wards of the day. Now for the abundance of his comeliness and 
the brilliancy of his countenance, whenever he walked abroad in 
the capital he would swathe his face with the Litham, 1 lest wax 
madly enamoured of him the woman-kind and all creation, where- 
fore he was named the Veiled Yusuf of Beauty. It chanced one 
night as he sat carousing with his boon companions that the wine 
prevailed over him and he became sprightly and frolicsome ; so 
he went forth from the door of his cabinet in a state of drink, 
understanding naught and knowing nothing of that he did. 
He wandered about the rooms belonging to his father and there 
he saw a damsel of the paternal concubines standing at the door of 
her bower and his wine so mastered him that he went up to her and 
clasped her to his bosom and threw her backwards upon the floor. 
She cried aloud to the royal Eunuchs who stood there looking on at 
him, not one of them, however, dared arrest him or even draw 
near him to free the girl, so he had his will of her and abated her 
maidenhead after which he rose up from off her and left her all 
bleeding 8 from his assault. Now this slave-girl had been gifted to 
his sire and Yusuf left her to recover her condition when he would 
have visited her again, but as soon as he had returned to his apart- 
ment (and he not knowing what he had done) the Eunuchs took 
the damsel (she bleeding as before) and carried her to King Sahl 
who seeing her in such case exclaimed, " What man hath done 
this to her ? " Said they, " Tis thy son Yusuf;" and he, when he 
heard the words of his slaves, felt that this matter was hard upon 
him and sent to fetch the Prince. They hastened to bring him, 
but amongst the Mamelukes was one lovingly inclined to the youth 



In text " Litim = the mouth-band for man: ii. 31, etc. The " Mutalathsinafn " in 
North Africa are the races, like* the Tawdrik, whose males wear this face-swathe of 
cloth; 

* " Drowned in her blood," says the text which to us appears hyperbofe run mad. 
So when King Omar (vol. ii. 1*3) violently rapes the unfortunate Princess Abrfzah "the 
blood runs down the calves of her legs." This is not ignorance, but that systematic 
exaggeration which is held necessary to impressionise an Oriental audience. 



140 Supplemental Nights. 

who told him the whole tale and how his father had bade the 
body-guards summon him to the presence. And when Yusuf had 
heard the words of the Mameluke he arose in haste and baldrick'd 
his blade and hending his spear in hand he went down to the 
stables and saddled him a steed of the noblest blood and likeliest 
strain ; then he mounted and, taking with him a score of Mamelukes 
his pages, he sallied forth with them through the city gate and 
rode on unknowing what was concealed from him in the Secret 
Purpose. -- And Shahrazad was surprised by the dawn of day 
and fell silent and ceased to say her permitted say. Then quoth 
her sister Dunyazad, " How sweet is thy story, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the King suffer me to survive." Now when it was the next night 
and that was 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: -- With 
love and good will ! It hath reached me, O auspicious King, 
the director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that Prince 
Yusuf, son of King Sahl, went forth the city all unknowing 
whither he should wend and to what part he should turn, and he 
ceased not faring with his merry men for ten full-told days, cutting 
across the wold and wild and the valley and the stone-clad hill, 
and he was perplext as to his affair. But whilst he was still 
journeying he came upon the river Al-Kawa'ib and he drew in 
sight of the castle of Al-Hayfa, which stood amiddlemost that 
'mighty stream with its height and bulk and defensive strength. 
Hereupon quoth Yusuf to himself, " By Allah, none founded this 



Th* Loves of Al-Hayfa and Yusuf. 141 

puissant fortalice in such power and prepotency and forcefulness 
save for a mighty matter and a cause of much consequence. 
Would Heaven I wot to whom this belongeth and who dwelleth 
therein i " Then he applied his mind and had recourse to the 
knowledge of his companions the Mamelukes and he commanded 
all his white slaves alight upon the marge of the river for the 
purpose of rest, and when they had reposed he asked them, M Who 
amongst you will go down to this stream and will over-swim it 
and will visit the lord of the Castle and bring us news of it and 
tidings of its ownership and discover for us the man to whom 
it belongeth ? " But as no one would return him a reply he 
repeated his words without any answer and he, when he saw that, 
arose forthright and doffed what he had upon him of dress, all 
save his shirt only. Then he took his bow and quiver and placing 
his clothes with his weapon and arrow-case upon his head he 
went down to the river and swam it until he came forth it on the 
further side. Here he walked up to the gateway and found an 
impregnable entrance all of steel which none might avail to 
open, but when he saw the verses thereon inscribed and under- 
stood their significance he gave himself joy and was certified of 
entering. Then he took from his quiver a pen case and paper 
whereupon he inscribed these couplets : 

" At your door, O Fountains of weal, I stand * A stranger from home and a- 

morning bann'd. 
Your grace shall haply forfend my foe o And the hateful band of unfriends 

disband : 
I have none resort save your gates, the which o With verse like carcanet 

see I spann'd : 
Ibn Sahl hath 'spied with you safe repair, o So for lonesome stranger approach 

command ! " 

And when Yusuf had ended his writing, he folded the paper and 
made it fast to a shaft ; then he took his bow and arming it drew 
the string and aimed the arrow at the upper terrace, where it 
dropped within the parapet. Now, by the decree of The Decreer 



142 Supplemental Nights. 

Al-Hayfa was walking there with her women when the shaft fell 
between her feet and the paper became manifest, so she caught 
sight of it and took it up and opened it, and having read it 
understood its significance. Hereat she rejoiced and congratulated' 
herself and her cheeks flushed rosy-red, and presently she went 
hastily in the direction of the entrance, whilst her women still 
looked down from the terrace upon the doorway and saw Yusuf 
a-foot before it. They cried out to their lady, " Verily there 
standeth below a youth lovely in his youthfulness, with his face 
gladdening as the crescent moon of Sha'aban." J But when 
Al-Hayfa heard the words of the women she was glad and gave 
herself joy and sensed an oppression of pleasure, whilst her vitals 
palpitated and she perspired in her petticoat trowsers. 2 Then 
she went down to the gateway which she bade be thrown open, 
and seeing Prince Yusuf she smiled in his face and welcomed 
him and greeted him. He returned her salam with sweetness of 
phrase and softness of words, when said she to him, " Well come 
and welcome and good cheer to thee, O thou who dost visit us 
and takest refuge in our demesne 3 and in our presence, for that 
here thou hast immunity and impunity and civility ; " presently 
adding, "Enter into this guarded stead and feel thou no fear 
from any foe, for thou has wrought thy wish and hast attained 
thine aim and hast won thy will, O fair of face and O perfect of 
form, O thou whose countenance excelleth the new moon : here 
thou hast preserved thy life and art saved from foeman's strife." 
Thereupon she mounted the staircase and he behind her, while 
the slave-girls surrounded the twain, and she conversed with him 
and cheered him with fair words and welcomed him once more 
til! they had entered the Castle saloon, when she took his hand 

1 For this allusion see vol. v. 191. 

2 This physical sign of delight in beauty is not recognised in the literature of Europe, 
and The Nights usually attributes it to old women. 

8 In text " Hima" = the private and guarded lands of a Badawi tribe ; viii. 102. 



The Loves of A I- Hay fa and Yusvf. 

and seated him at the head of the hall. But as Yusuf looked 
upon the portalice and the beauty of its building and the 
excellence of its ordinance and the high degree of its decorations 
which made it like unto the Palaces of Paradise, and as he beheld 
that furniture and those couches, with what was over them of 
hangings, and the gems and jewels and precious metals which 
abounded there, he magnified the matter in his mind and said to 
himself, "This place belongeth to none save to a mighty monarch! " 
Then Al-Hayfa bade her women bring a bundle of clothing, and 
when they had set it between her hands, she opened it and drew 
forth a suit of Daylakian * garments and a caftan of Coptick stuff 
(fine linen of Misraim purfled with gold), and bestowed them 
upon him, and she bound around his head an or-fringed Shash 2 
with either end gem-adorned. And when he donned the dress 
his countenance became brilliant and its light shone afar, and 
his cheeks waxed red as rose, and she seeing this felt her wits 
bewildered and was like to faint. However, she soon recovered 
herself and said, " This is no mortal : verily he is naught but of 

the Hurs of Heaven." Then she bade her women bring food 

And Shahrazad was surprised by the dawn of day, and fell silent 
and ceased saying her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, 
and how enjoyable and delectable ! " Quoth she, " And where is 
this compared with that I would relate to you on the coming 
night an the Sovran suffer me to survive ? " Now when it was 
the next night and that was 

{EfK Six $JunUrc& ant) ^cbcnttu fount) Xiol)t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

1 In text " Daylaki." 

* A small compact white turband and distinctive sign of the True Believers : see 
vol. viii. 8. 



Supplemental Nights. 

the watching of this our latter night !" She replied: With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Al-Hayfa bade 
her women bring the food trays, and when they obeyed her bidding 
and placed them between the hands of Yusuf, he considered 
them and saw that one was made of Yamdnf onyx and another of 
red carnelian and a third of rock chrystal, and they bore platters 
of gold and silver and porcelain and jasper. Upon them were 
ranged dishes furnished with the daintiest food which perplexed 
the wits, and sweetmeats and sumptuous meats, such as gazelle's 
haunch and venison and fatted mutton and flesh of birds, all the big 
and the small, such as pigeon and rock-pigeon, and greens marinated 
and viands roasted and fried of every kind and colour and cheeses 
and sugared dishes. Then she seated Yusuf beside her and 
served him with all manner cates and confections and conjured 
him to fall-to and morselled him until he had eaten his sufficiency ; 
after which they twain sat together in laughter and enjoyment 
each conjoined to other and both cast in the mould of beauty 
and loveliness and brilliancy and stature and symmetric grace as 
though in the likeness of a rattan-palm. All thi's and Al-Hayfa 
rejoiced in Yusuf, but ever and anon she took thought anent her 
sire King Al-Mihrjan and his works and she kept saying in her 
mind, " Would Heaven I wot will he wed me to this youth so 
charming of inner grace; and, if my father be not satisfied there- 
with, I will marry my lover in despite of him." And the while Yusuf 
quoth to himself, " Would Heaven I wot how my sire will act in 
the business of the concubine whose pucelage I did away, and 
would Heaven I knew if he have ridden forth in search of me, or 
he have lost sight of me and never asked of me." On this wise 
either of the twain spoke to themselves, and neither of them believed 
in safety, all unknowing what was predestined to them by Him 
who saith to a thing, " Be " and it becometh. So Al-Hayfa and 



The Loves of Al-Hayfa and Yusuf. 145 

Yusuf sat drowned in the depths of thought, withal their joyance 
and enjoyment made them clean forget that writ for them by 
Fate; and the Prince gazing upon the greater tray saw graven 
upon its edge these couplets : 

" For the gathering of friends and familiars design'd o Between hands of Kings 

and Wazirs I'm shrin'd : 
Upon me is whatever taste loves and joys o Of flesh and viands all kinds com- 

bin'd: 
From me fill thee full of these cates and praise o Thy Lord, the Maker of 

all mankind.'' 

Then the attendants placed bread upon the trays, and the Prince 
found writ in moulded letters upon the loaves the couplets that 
follow : 

" And a loaf new-born from the flour of wheat, o White and piping hot from the 

oven-heat : 
Quoth to me my chider, Be wise and say o Soothe my heart and blame not, 

O friend I greet" 

Presently the handmaidens piled upon the trays platters of silver 
and porcelain (whereof mention hath been made) containing all 
that lip and tongue gratify of the meat of muttons in fry and 
Katd-grouse and pigeon-poults and quails and things that fly of 
every kind and dye which hungry men can long to espy, and 
Yusuf saw inscribed upon the china dishes the following couplets : 

" Platters of china fair o That all men's eyne ensnare, 

None seeth in this our town o China of mould so rare." 

Then he looked upon the silver plate and found it graven with 
these lines : 

11 Plate worked in silver of the brightest white o In height of beauty, O thou 

joy to sight, 
When fully finisht and when perfect made o Becometh chargers peerless in 

delight" 

And portrayed upon the porcelain were all that grow and fly of 

geese and poultry. Anon a handmaid brought in hand a knife 

VOL. v. K 



146 Supplemental Nights. 

wherewith to carve the meats, and Yusuf looking at the blade 
saw upon it letters gold-inlaid and forming these verses : 

" I am Wade of finest grain o Wherefrom comes naught of bane : 

Fro' my friends aH harm I ward o And thy foes by me be slain ! '' 

Hereupon the handmaids ended the ordinance of the table and 
set everything in its own stead ; after which the Princess took 
seat beside the Prince and said to him, " O my lord, hearten our 
heart and deign grace to us and honour us by eating with us: 
this indeed be a day of joy for my union with thee and for thy 
lighting this my lodging with the splendour of thy semblance so 
bright and thy beauty so rare and for thine alighting at my home 
and thine opportune kindness and thine inner graciousness, 1 O thou 
unique one of the Age and the Time, and O thou who hast no 
peer in our day and our tide." Now when Yusuf heard the words 
of Al-Hayfa he said to her, "Walldhi, O thou who the moons 
adornest and who the sun and the daylight shamest, O lady of 
brow flower-bright and of stature elegant-slight, O thou who 
passest in beauty and comeliness all mortal beings, O thou with 
smile like water sweet and mouth-dews like purest spring and of 
speech the softest, I wot thou art the lady of goodness and excel- 
lence and generosity and liberality." Then she again fell to 
morselling the Prince until they both had a sufficiency of food, 
whereupon she bade them fetch water for washing their hands 
after meat. And they brought to Yusuf a basin of glittering gold, 
when he rejoiced with exceeding exultation the while he was sunk 
in meditation, and at times he gazed upon Al-Hayfa and his wits 
were bewildered and his senses seduced him to something he would 
do with her for the abundance that was in her of beauty and 
loveliness. But his reason forbade to him his passion, and quoth 
he in his mind, "To everything its own time," And Shahrazad 



1 [The words in the text seem to be: " wa Talattuf Alfazak wa Ma'anik al-hisan " 
and for the pleasingness of thy sayings and meanings so fine and fair. ST.] 



The Loves of Al-Hayfa and Yusuf. 47 

was surprised by the dawn of day and fell silent and ceased to 
say her permitted say. Then quoth her sister Dunyazad, " How 
sweet is thy story, O sister mine, and how enjoyable and delect- 
able ! " Quoth she, " And where is this compared with that I 
would relate to you on the coming night an the King suffer me 
to survive ? " Now when it was the next night and that was 



anto 



DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Yusuf said, 
"To everything its own time, and soothly sayeth the old saw, 
Whoso hurrieth upon a matter ere opportunity consent shall at last 
repent." Now when they brought the basin before him and therein 
stood an ewer of chrystal garnished with gold, he looked at it and 
saw graven thereupon the following couplets : 

" I'm a Basin gold beautifies o For the hands of the great and the wise : 
Abased l for the cleansing of palms, o Washing hands with the water of eyes." 

Thereat he considered the ewer and saw inscribed upon it these 
lines : 

" O rare the Ewer's form whereon must dote o Our hearts and pupils of oui 

eyes fain gloat : 
Seems ferly fair to all admiring orbs o You seemly body wi' the slender 

throat.'' 

And when he had finished washing his hands and had dried them 
with the napkins he pointed at them and spoke these couplets ; 



1 [The Arabic seems here to contain a pun, the consonantic outline of "Tasht" 
' basin " being the same as of " Ushshat " = she was raining, sprinkling. ST.] 



148 Supplemental Nights. 

" Groweth my love a-heart and how to hide When o'er the plains of cheek 

tear-torrents glide ? 
\ veil what love these sobs and moans betray o With narrowed heart I spread 

my patience wide. 

Farer to the fountain, 1 flow these eyes o Nor seek from other source to be 

supplied : 

Who loveth, veil of Love his force shall reave, * For tears shall tell his secrets 
unespied : 

1 for the love of you ain bye -word grown, o My lords, and driven to the 

Desert-side ; 

While you in heart of me are homed, your home ; o And the heart-dweller 
kens what there may bide." 

When Prince Yusuf had finished his improvisation arid the poetry 
which he produced, Princess Al-Hayfa bussed him upon the brow, 
and he seeing this waxed dazed of his wits and right judgment 
fled him and he fell fainting to the floor for a while of time. And 
when he came to himself he pondered how she had entreated him 
and his Passion would have persuaded him to do with her some- 
what but Reason forbad and with her force he overcame himself. 
After his improvising Al-Hayfa again saluted him on the front and 
cried, " Indeed thou hast done well in thy words, O thou with 
Crescent's brow ! " Presently she came for the table of wine and 
filling a cup drank it off; then she crowned another goblet and 
passed it to Yusuf who took it and kissed it while she improvised 
some couplets as follows : 

" Thy seduction of lips ne'er can I forbear o Nor deny love-confession for 

charms so rare : 
O thou aim of my eyes, how my longing stay ? o O thou tall of form and long 

wavy hair? 
Thy rose-hued cheek showeth writ new-writ 2 o Dimming wine my cups in thei 

rondure bear." 

And presently she added : 3 



1 In Arab. " Ya Warid " : see vol. iii. 56. 

2 The growing beard and whisker being compared with black letters on a white ground. 

3 In the text these seven couplets form one quotation, although the first three rhyme 
in uru and the second four in iru. 



The Loves of Al- Hay fa and Yusuf. 149 

" I hid his phantom, by the Lord, but showed My looks the blush his scented 

cheek had sent : 
How veil the joy his love bestows, when I To blood-red 1 tears on cheek give 

open vent, 
When his uplighted cheek my heart entires As though a-morn in flame my 

heart were pent ? 
By Allah, ne'er my love for you I'll change o Though change my body and to 

change consent." 

And when Al-Hayfa had finished her improvisation and her 
poetry, Yusuf drained the goblet and after kissing it returned it to 
her ; but he was as one a-swoon. Then she took it from him and 
he recovered and presently declaimed for her the following 
couplets : 

**A maiden in your tribe avails my heart with love to fire* o And how can I 

a hidden bear the love my eyes declare ? 
The branches of the sand-hill tree remember and recall o What time she softly 

bent and showed a grace beyond compare ; 
And taught me how those eyne o'erguard the roses of her cheek and knew 

to ward them from the hand to cull her charms would dare." 



1 This "diapedesis" of bloodstained tears is frequently mentioned in The Nights ; 
and the " Bloody Sweat " is well-known by name. The disease is rare and few have 
seen it, whilst it has a certain quasi-supernatural sound from the " Agony and bloody 
sweat " in the Garden of Gethsemane. But the exudation of blood from the skin was 
described by Theophrastus and Aristotle and lastly by Lucan in these lines : 

Sic omnia membra 

Emisere simul rutilum pro sanguine virus. 
Sanguis erant lachrymae, etc. 

Of Charles IX. of France Mezaray declares " Le sanr lui rejaillait par fa pores el tout 
les conduits de son corps, but the superstitious Protestant holds this to be a "judgment." 
The same historian also mentions the phenomenon in a governor condemned to die ; and 
Lombard in the case of a general after losing a battle and a nun seized by banditti- 
blood oozed from every pore. See Dr. Millingen's " Curiosities of Medical Experience," 
p. 485, London, Bentley, 1839. 

a [I read this line : " Fi Hayyi-kum Taflatun|hs(ma M-Fawa'du H-ha" (Basft) " and trans- 
late : In your clan there is a maiden of whom my heart is enamoured. In the beginning 
of the next line the metre requires ' tazakkarat," which therefore refers to "Aghsun," 
not to the speaker : " the branches remember (and by imitating her movements show 
that they remember) the time when she bent aside, and her bending, graceful beyond 
compare, taught me that her eyes kept watch over the rose of her cheek and knew how 
to protect it from him who might wish to cull it." This little gem of a Mawwll makef 
me regret that so many of the snatches of poetry in this MS. are almost hopelessly 
corrupted. ST.] 



1 50 v Supplemental Nights. 

As soon as Yusuf had finished his improvisation and what of 
poetry he had produced, Al-Hayfa took seat by his side and fell 
to conversing with him in sweetest words with softest smiles, the 
while saying, " Fair welcome to thee, O wonder of beauty and 
lovesome in eloquence and Oh charming in riant semblance and 
lord of high degree and clear nobility : thou hast indeed illumined 
our place with the light of thy flower-like forehead and to our 
hearts joyance hast thou given and our cares afar hast thou driven 
and eke our breasts hast made broad ; and this is a day of festival 
to laud, so do thou solace our souls and drain of our wine with us 
for thou art the bourne and end and aim of our intent." Then 
Al-Hayfa took a cup of chrystal, and crowning it with clear-strained 
wine which had been sealed with musk and saffron, she passed it 
to Prince Yusuf. He accepted it from her albeit his hand trembled 
from what befel him of her beauty and the sweetness of her poetry 
and her perfection ; after which he began to improvise these 
couplets : 

" O thou who drainest thy morning wine o With friends in a bower sweet 

blooms enshrine 
Place unlike all seen by sight of man In the lands and gardens of best 

design , 

Take gladly the liquor that quivers in cup o And elevates man, this clean Maid 

of the Vine : 
This goblet bright that goes round the room * Nor Chosroes held neither 

Nu'uman's line. 
Drink amid sweet flowers and myrtle's scent o Orange-bloom and Lily and 

Eglantine, 
And Rose and Apple whose cheek is dight *> In days that glow with a fiery 

shine ; 
'Mid the music of strings and musician's gear o Where harp and pipe with the 

lute combine ; 
An I fail to find her right soon shall I o Of parting perish foredeemed to die ! * 

Then Al-Hayfa responded to him in the same rhyme and measure 

;, * - . , itto&tseiftntQjftf 

and spake to him as. follows : 

' O thou who dealest In written line * Whose nature hiding shall e'er decline ; 



The Loves of A I- Hay fa and Yusuf. 151 

And subdued by wine in its mainest might o Like lover drunken by strains 

divine, 1 
Do thou gaze on our garden of goodly gifts o And all manner blooms that in 

wreaths entwine ; 

See the birdies warble on every bough o Make melodious music the finest fine. 
And each Pippet pipes' and each Curlew cries o And Blackbird and Turtle 

with voice of pine ; 

Ring-dove and Culver, and eke Haza*r, o And Kata* calling on Quail vicine ; 
So fill with the mere and the cups make bright o With bestest liquor, that boon 

benign ; 
This site and sources and scents I espy With RizwaVs garden compare defy/ 

And when Al-Hayfa had ended her improvisation and what she 
had spoken to him of poetry, and Yusuf had given ear to the 
last couplet, he was dazed and amazed and he shrieked aloud and 
waxed distraught for her and for the women that were beside 
and about her, and after the cry he fell fainting to the ground. 
But in an hour 3 he came to, when the evening evened and the 
wax candles and the chandeliers were lighted, his desire grew 
and his patience flew and he would have risen to his feet and 
wandered in his craze but he found no force in his knees. So 

he feared for himself and he remained sitting as before. And 

Shahrazad was surprised by the dawn of day and fell silent and 
ceased saying her permitted say. Then quoth her sister Dun- 
yazad, " How sweet and tasteful is thy tale, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 



1 In the text " Sima'a," lit. hearing, applied idiomatically to the ecstasy of Darwayshes 
when listening to esoteric poetry. 

1 The birds mentioned in the text are the " Kumri" (turtle-dove), the " Shabaytar " 
[also called "Samaytar" and "Abu al-'Ayzar"= the father of the brisk one, a long- 
necked water bird of the heron kind. ST.], the Shuhrur (in MS. Suhrur) = a blackbird i 
[the Christians in Syria call St. Paul " Shuhrur al-Kanfsah," the blackbird of the Church, 
on account of his eloquence. ST.], the " Karawan," crane or curlew (Charadriut 
adicnemus) vol. vi. I ; the " Hazar," nightingale or bird of a thousand songs, vol. v. 
48; the ' Hamim," ruffed pigeon, culver, vol. v. 49; the "Kali," or sandgrouse 
vols. i. 131, if. in, etc. ; and the "Samman " or quail, Suppl. vol. vi. 66. 
1 ' The "Si'ah," I may here remark, is the German Stunde> our old "Stound," some- 
what indefinite but meaning to the good Moslem the spaces between prayer times. The 
classical terms, Al-Zuha (undurn-hour, or before noon) and Maghrib = set of sun, become 
in Badawi speech Al-Ghaylah = siesta-time and Ghaybat al-Shams. (Doughty, index.) 



152 Supplemental Nights. 

compared with that I would relate to you on the coming night an 
the Sovran suffer me to survive ? " Now when it was the next 
night and that was 



DUNYAZAD said to her, "Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night ! " She replied : -- With love and 
good will ! It hath reached me, O auspicious King, the director, 
the right-guiding, lord of the rede which is benefiting and of deeds 
fair-seeming and worthy celebrating, that when Yusuf remained 
sitting as before, Al-Hayfa asked him saying, " How art thou 
hight, O dearling of my heart and fruit of my vitals?" Here- 
upon he told her his name and the name of his sire, and related 
to her the whole of what had befallen him, first and last, with the 
affair of the concubine and his faring forth from his own city and 
how he had sighted her Palace and had swum the stream and shot 
the shaft that carried the paper, after which he recited to her 
these couplets : 

" I left my home for a fair young maid o Whose love my night with its light 

array'd ; 
Yet wot I not what her name may be o Thus ignorance mating with union 

forbade . 

But when of her gifts I was certified Her gracious form the feat easy made ; 
The King of Awe sent my steps to her o And to union with beauty vouchsafed 

me aid : 
Indeed disgrace ever works me shame o Tho' long, my longing to meet I'm 

afraid." 

When Al-Hayfa heard his name her great love to him waxed 
greater. Then she took the lute upon her lap and caressed it with 
her finger-tips when it sighed and sobbed and groaned and moaned 1 
and she fell to singing these verses : 

1 For the beautiful song of the lute, referred to here, see vol. viii. 281. 



The L oves of A l-Hayfa and Yusuf. 1 5 3 

" A thousand welcomes hail thy coming fain, o O Yusuf, dearling son of Sahl's 

strain : 
We read thy letter and we understood o Thy kingly birth from sand that told 

it plain : ' 
I'm thine, by Allah, I the loveliest maid o Of folk and thou to be my husband 

deign : 
Bruit of his fair soft cheek my love hath won o And branch and root his beauty 

grows amain : 
He from the Northern Realms to us draws nigh o For King Mihrjan 

bequeathing ban and bane ; 
And I behold him first my Castle seek o As mate impelled by inspiration 

.fain. 
The land upstirs he and the reign he rules o From East to West, the King my 

father slain ; 
But first he flies us for no fault of ours o Upon us wasting senseless words and 

vain: 
E'en so Creation's Lord hath deigned decree, o Unique in Heaven glorified 

be He!" 3 

Now when Yusuf heard the words of Al-Hayfa he rejoiced with 
exceeding joy and she was gladdened in like manner, after which 
he gifted her with all that was upon him of gear and in similar 
guise she doffed what dress was upon her and presented it to him. 8 
Then she bade the slave girls bring her an especial suit and they 
fetched her a second bundle and she clothed Yusuf with what was 
therein of sumptuous clothes. After this the Prince abode with 
Al-Hayfa as an inmate of her palace for a term of ten days in all 
the happiness of life, eating and drinking and enjoying conjugal 
intercourse. 4 Presently Almighty Allah (be He extolled and 
exalted!) decreed that, when all tidings of Yusuf son of Sahl 
were lost, his sire sent in search of him Yahya, 5 his cousin and the 
son of his maternal aunt, amongst a troop of twenty knights to 

1 Alluding to the "Takht Raml," table of sand, gcomantic table? 

1 As before noted, her love enables her to deal in a somewhat of prophetic strain. 

1 This scene may sound absurd ; but it is admirable for its materialism. How often 
do youthful* lovers find an all-sufficient pastime in dressing themselves up and playing the 
game of mutual admiration. It is well nigh worthy of that "silliest and best of love- 
stories "Henrietta Temple. 

4 The text bluntly says " Wa Nikah," which can mean nothing else. 

> Scott calls him " Yiah" ; vi. 354. 



1 54 Supplemental Nights. 

track his trail and be taught his tidings until Allah (be He 
glorified and magnified !) guided him to the pages who had been 
left upon the river-bank. Here they had tarried for ten days 
whilst the sunshine burnt them and hunger was exterminating 
them ; and when they were asked concerning their lord, they gave 
notice that he had swum the stream and had gone up to yonder 
Castle and had entered therein. " And we know not (they ended) 
whether he be alive or dead." So the lord Yahya said to them, 
" Is there amongst you any will cross the current and bring us 
news of him ? " but not one of them would consent and they 
remained in silence and confusion. So he asked them a second 
time and a third time yet none would rise up before him and 
hearten him to attempt the dangers of the stream, whereupon he 
drew forth his ink case of brass and a sheet of paper and he fell 
to writing the following verses : 

" This day I have witnessed a singular case o Of Yusuf scion to Sahl's dear 

race : 
Since he fared at undurn his sire was grieved o And the Palace remained but 

an empty place : 
I liken the youth to full moon 'mid stars o Disappearing and darkening Earth's 

bright face. 
J Tis my only fear that his heart is harmed, o Brent by Love-fires lacking of 

mercy and grace : 
By Allah, albeit man's soul thou rule o Among stranger folk thou art but 

an ace ! " 

Presently he took a reed and grasping it thrust thereinto the 
twisted and folded paper, after which he stopped the hole with 
wax ; then, lashing it to the surface of the shaft, he set it upon the 
bow-handle and drew the string and shot the bolt in the direction 
of the Castle, whither it flew and fell at the foot of the staircase 
beside the main entrance. It so fortuned at that time a slave- 
girl came forth to fill her pitcher with water and she found the 
arrow and picked it up and carried it to her lady who was sitting 
in the speak-room at converse with Yusuf. Hereupon the Prince 



The Loves of Al-Hayfa and Yusuf. I $$ 

hent the reed in hand and broke it and drew forth the paper which 
he opened and read and comprehended. Hereupon he wept with 
exceeding great weeping until he fell to the floor a-faint and the 
Princess took the note from his grasp and perused it, and it was 
hard upon her, so she bade them beat the slave-girl who brought 
the writ with an hundred blows and they bastinadoed, her till 
she lost her senses. But when Yusuf recovered, he thought of his 
pages and his people and his homestead and his family and he 
cried to Al-Hayfa, " Wallahi, I have sinned with a great sin when 
I left my suite in the desert ; and Satan garred me forget them 
and the wine made me mindless of them and banished from my 
thought my folk and my home. And now 'tis my desire to fare 
and look upon my pages and to forgather with Yahya my cousin, 
the son of the King's sister and greet them and dismiss them to their 
homesteads, after which I will return to thee forthright." Quoth 
she, " By Allah, I may not patient myself away from thee a single 
hour otherwise shall my spirit depart my body, and I conjure thee 
by the Almighty that thou bid me return to them a reply 1 " 
Quoth Prince Yusuf, " What news wilt thou give them ? An thou 
say that I never came to thee none will believe ; for indeed my 
pages saw me passing into thy Palace -- And Shahrazad was 
surprised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable I " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive ? " 
Now when it was the next night and that was 



DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 



156 Supplemental Nights. 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting, 
and of deeds fair-seeming and worthy celebrating, that Prince 
Yusuf said to the Princess Al-Hayfa, " Indeed my pages saw me 
passing into the Palace and have given him * tidings to that effect;" 
And she responded to him with fairest response and tenderness of 
terms and gem-like verse. Then she took her ink-case and" paper 
and a brazen pen and would have written but he forbade her, say- 
ing by way of deprecation, " This be not the right rede ! An thou 
return a reply my slaves will take it and will bear it to my native 
country and will inform the folk of all our adventure : 'tis better 
far that I fare to them myself and greet them and going with them 
to my own country satisfy my sire, after which I will return to thee 
in hottest haste. And do not thou on this wise, for we fear lest 
our affair be made public and this our case be reported to thy royal 
father, and it prove hard to him by reason that all such talk in the 
case of the Kings is to them mighty grievous. Moreover, when he 
shall be acquainted with the truth he will either transport thee to 
his presence or he shall place over this Palace guards who may 
forbid thee from me and forbid me from thee, and this shall be a 
cause of our separation each from other." But Al-Hayfa shrieked 
aloud when she heard these words and wept and wailing said, " O 
my lord, prithee take me with thee, me and my handmaids and all 
that be in this my Palace." Said he, " I will not delay from thee 
save for the space of my wayfare an I live and Allah Almighty 
preserve me." Hereat she wept with loud weeping and groaned, 
and love-longing surged up* in her and she fell to repeating the 
following couplets : 

" Rain, O mine eyeballs, gouts of blood beshed o From clouds of eyelids e'en as 

grass turns red . 
O mighty bane that beatest on my bones o And oh heart-core, that melts with 

fire long-fed ! 

1 Arab. " Akhbarti.hu," alluding to the lord Yahya." 



The Loves of Al-Hayfa and Yusuf. 157 

My soul's own dearling speedeth on his march o Who can be patient when 

his true love sped? 
Deal kindly with my heart, have ruth, return o Soon to my Castle nor be long 

misled." 

And when Al-Hayfa had ended her verse, Yusuf wept with sore 
weeping and cried, " By Allah, I had intended to return to thee 
after I had fared to them and had settled the matter in hand. But 
suffer me dismiss those who have come for me and seek reunion with 
thee, Inshallah an it be the will of Allah Almighty." Then he 
farewelled her and doffed what he had of dress, and when Al-Hayfa 
asked him, " Wherefore take off these clothes ? " he answered l " I 
will not inform anyone of our news, and indeed this dress mostly 
befitteth womenkind." Then he went forth from her with a grief- 
bound heart and she wept and cried, " Help ! Help ! " 2 and all 
her women shrieked and shed tears over parting with him. But 
as soon as Yusuf passed out of the palace-door he took off the 
gown which was upon him and turband'd it around his head 
together with his bow and quiver, and he stinted not to stem the 
stream until he had reached the further bank where he found and 
greeted the lord Yahya and his Mamelukes. They all kissed his 
hand, and his cousin enquired of him, " What is the cause of thy 
disappearing from these thy men for a space of ten days ? " He 
replied, " By Allah, O son of my aunt, when I went up to yonder 
Palace, I found there a Youth of the sons of the kings, who wel- 
comed and greeted me as a guest and honoured me with the 
highmost honour and favoured me with the fullest favour. But 
when I would have taken leave of him, the air smote me 8 and fell 
upon my loins and laid me up so that I feared to swim the stream 



1 Here I presume a "Kila" (quoth he) is omitted; for the next sentence seems 
appropriate to Yusuf. 

* In Arab. " Tastaghis" = lit. crying out " Wa Ghausih ! "Ho, to my aid ! 

3 The "Zug" or draught which gave him rheumatism not a romantic complaint for 
a young lover. See vol. ii. 9. But his power of sudden invention is somewhat enviable, 
and lying is to him, in Hindustani phrase, ' easy s drinking water." 



158 Supplemental Nights. 

and the unease that was upon me increased, and such is the reason 
of my delaying away from you." Then he took horse together 
with Yahya and the pages, and they all sought their homes and 
'cut across the wilds and the wastes and the vales and the 
stony hills until they drew near to their destination and their city 
rose clear before eyes of them. As soon as they reached it the tidings 
"were told to King Sahl * who made ready for faring forth, he and 
the lords of his land, to meet and greet his son and heir Yusuf ; 
and meanwhile he bade decorate the capital with the choicest 
decorations and ornaments and adornments. The lieges gave one 
another joy of their Prince's safe return, and clothed their city in 
gala-guise, and the father having met the son alighted from his 
steed and embraced him and kissed him between the eyes, and 
personally conducting him up to the Palace did him due honour 
and largessed him ; and so great and lasting was their joy that the 
day of arrival became high holiday. As soon as night fell, Prince 
Yusuf repaired to his own Palace where he was met by his mother 
and his women who were as full moons a-rising ; and the spouses 
numbered three, besides forty concubines. However he turned 
away from them and he lay alone that night moaning even as 
moaneth the dove for the loss of her mate ; and he regarded not 
one of those wives and lemans, and he passed the dark hours in 
brooding over the loss of his beloved, and in weeping and in the 

reciting of poetry, And Shahrazad was surprised by the dawn 

of day and fell silent and ceased saying her permitted say. Then 
quoth her sister Dunyazad, " How sweet and tasteful is thy tale, 
O sister mine, and how enjoyable and delectable!" Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the Sovran suffer me to survive?" Now 
when it was the next night and that was 



1 Who evidently ignored or had forgotten the little matter of the concubine, so that 
incident was introduced by the story-teller for mere wantonness. 



The Loves of Al- Hay fa and Yusuf. 159 



vTfic Sbfo IDunluctJ anto (irtgbnj- second Xtgljt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Yusuf passed 
the night weeping and improvising verse, but he let not fall a word 
of explanation fearing lest he divulge his secret ; and his spouses 
supposed that he was wroth with his sire and knew not what there 
was in his vitals of exceeding desire to Al-Hayfa. But when 
brake the day he was roused and gazing upon the rise of awaking 
Dawn he pondered the happy mornings which had passed ; so he 
wept and complained and moaned like the culver and he fell to 
reciting these couplets : 

44 No joy but you in house and home I know o Save bitter heart and tears that 
ever flow ; 

Nor with mine eyes I view aught save yourselves Whenas in lowe of love- 
desire I glow : 

My heart enjoys but gust and greed for you, o Mine eyelids own no joy save 
wake and woe : 

O blaming me for them, avpunt, by God o Nor leave me fancy-free, worst gift 
of foe!" 

And when Yusuf has finished his poetry he fell into a fainting tit 

* 

and he quivered as quivereth the fowl with cut throat, 1 and he came 
not to himself save when the sun had arisen arraying the lowlands 
with its rays. Then he waxed wood and sat with eyes at the ground, 
a-gazing and not accosting anyone nor answering aught, and lastly 
he took to his pillow. These tidings presently reached the King 
his father, who accompanied by the Lords of his land came to him 

I In text " Mazbuh " = slaughtered for food.. 



160 Supplemental Nights. 

and after greeting him said, " O my son, whom I would ransom 
with my life, what contagion hath come upon thee of disease, 
and whereof dost thou complain ? " Quoth he, " O my father, the 
air hath struck me and hath cut my joints," l and quoth his father, 
*' O my son, Almighty Allah vouchsafe ease thee of this thy 
disease." Then the King mounted and went forth from him, and 
sent a leach which was a Jew 2 of wits penetrating and sagacious. 
The man went in to him, and sitting beside him felt his joints and 
asked him of his case ; but he held his peace nor would return 
aught of reply. So the Israelite knew that he was a lover and in 
the depths of love bedrowned ; accordingly he left him and told the 
King that the Prince had no complaint save that he was a hot 
amourist and distraught of vitals. Hereupon his mother came to 
Yusuf and said, " O my son, fear Almighty Allah for thy soul, and 
have some regard for thy wives and concubines and yield not to 
thy passions which will mislead thee from the path of Allah." 
But he deigned not answer her. In this condition he remained 
until three days sped, taking no taste of meat or drink, nor finding 
pleasure in any stead, nor aught of rest a-bed. Presently he bade 
summon a Mameluke of the Mamelukes Hilal hight, and asked 
him, " O Hilal, say me wilt thou be my companion in travel ? " 
whereto the other answered, " Yea, verily, O my lord, to hear is 
to obey thee in all thou devisest and desirest." Hereupon the 
Prince bade him saddle a steed of the purest blood, whose name 
was " The-Bull-aye-ready~and-for-Battk-day-steady" 3 a beast which 



1 i.e. " I suffer from an acute attack of rheumatism "a complaint common in even 
the hottest climates. 

2 Needless to say that amongst Moslems, as amongst Christians, the Israelite medicine- 
man has always been a favourite, despite an injunction in the " Dinim " (Religious Con- 
siderations) of the famous Andalusian Yusuf Caro. This most fanatical work, much 
studied at Tiberias and Safet (where a printing-press was established in the xvith cen- 
tury) decides that a Jewish doctor called to attend a Goi (Gentile) too poor to pay him is 
bound to poison his patient if he safely can. 

3 Lit. " The Bull-(Taur for Thaur or Saur)-numbered-and-for-battle-day-lengthened." 
In p. 30 this charger is called. "The-bull-that-spurneth-danger-on battle-day." See 



The Loves of Al-Hayfa and Yusuf. 16*1 

was a bye-word amongst the folk. The Prince waited until the 
firsjt third of the night had gone by when he mounted the courser 
and placed Hilal his Mameluke upon the crupper, and they cut 
once more the wilds and the wastes until they sighted hard-by the 
river Al-Kawa'ib and the Castle of Al-Hayfa rising from its waters. 
Hereupon Yusuf fell to the ground in a swoon, and he when he 
recovered said to Hilal, " Do thou ungirth the horse's saddle and 
hide it within the cave amid the rocks ; " and the Mameluke did as 
he was bidden and returned to him. Herewith Prince Yusuf tur- 
band'd himself with his clothes and those of his man, and backing 
the horse bade Hilal hang on by its tail, then the beast breasted 
the stream and ceased not swimming with them until it reached 
the farther side. There Yusuf dismounted and knocked at the door 
when a confidential handmaid established in the good graces of her 
mistress, 1 came down and threw it open, after which she embraced 
him and kissed his hands and his breast and his brow between the 
eyes. Then she ran up and informed thereof her lady who with 
wits bedazed for excess of joy hurried down to him and threw her 
arms round his neck, and he threw his arms round hers, and she 
clasped him to her bosom, and he clasped her to his, and he kissed 
her and she kissed him, and they exchanged accolades, after which 
they both of them fell fainting to the floor until the women who 
stood by thought that they had been reaped by Death, and that 
their latest hour had been doomed. But when they recovered 
from their swoon they complained and wept, each lamenting to 
other the pains of parting, and lastly she asked him concerning 
Hilal, and he answered, " This is a Mameluke of the number of my 
Mamelukes. So she marvelled how two men had come upon one 



vol. vi. 270 for a iimilar compound name, TJie-Ghut-who-catttk'man-wt-pray-AUah'for. 
faftty. 

1 In text " Al.Jariyah radih, " the latter word being repeated in p. 282, where it is 
Radih a P.N. [Here also I would take it for a P.N., for if it were adjective to 
"al-Jariyah " it thould have the article. ST.] 
VOL. V. 



1 62 Supplemental Nights. 

horse, 1 and quoth she to him, " O Yusuf, thou hast indeed tortured 
me with thine absence ; " and quoth he to her, " By Allah (and 
beside Him God there is none !) my hand never touched or woman 
or aught of feminine kind or of she-Jinn or Jinn kind, but in 
me desire for thee ever surged up, and wake and in vitals a fiery 
ache." Then the Princess bade her handmaids wend with Hilal in 
a body to the garden, and when they obeyed her bidding she arose 

and walked forth with Yusuf. And Shahrazad was surprised by 

dawn of day and fell silent and ceased to say her permitted say* 
Then quoth her sister Dunyazad, <k How sweet and tasteful is thy 
story, O sister mine, and how enjoyable and delectable ! " Quoth 
she, " And where is this compared with that I would relate to you 
on the coming night an the King suffer me to survive ? " Now 
when it was the next night and that was 

fje g>ix f^unton anto lEigfrtg-fourt!) jBi$t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting, and 
of deeds fair-seeming and worthy celebrating, that Al-Hayfa 
walked forth with Yusuf and led him to the saloon of session where 
they passed their day in privacy, he and she, and right joyous was 
the joy of them twain. After this the Prince abode with her thirty 
full-told days in merriment prime and pleasure and wine. But 
when that time had elapsed, she said to him, " O light of my eyes, 
do thou arise and go up with me to the highmost post of the 
Palace that we may look upon this flow of stream and command 
a view of these mounts and mountains and these wilds and valleys 

1 The " Radif," or back-rider, is common in Arabia, esp. on dromedaries when going 
to the Razzia : usually the crupper-man loads the matchlock and his comrade fires it. 



The Loves of Al- Hay fa and Yusuf. 163 

wherein wander the gazelles." Thereupon the twain fared together 
and solaced themselves with the spectacle of the antelopes browsing 
on the desert growth, when quoth Al-Hayfa, " Ah, O my lord, 
would I had for captive one of these herding roes to keep 
beside me in the Palace," and quoth he, " By the rights of thine 
eyes, and the night of their pupils, I indeed will fill the place with 
them." Hereupon he went forth from her in haste, albeit she hung 
on to him and forbade him from that, and she invoked upon herself 
a mighty strong invocation, yet would he not be stayed, but taking 
his horse and saddling it he left his Mameluke Hilal in the Castle 
and swam the stream upon his steed, and rode through the wold in 
quest of the gazelles. He ceased not chasing them till he had 
taken three, 1 which he tied fast and slung upon his courser and rode 
back until he had reached the river-bank, and Al-Hayfa sat looking 
at him as he pounced upon and snatched up the roes from his 
courser's back like a lion and she wondered with extreme wonder- 
ment. But when he had made .sure of his place on the water-side 
and purposed returning to the palace, lo and behold ! he saw a 
batel a manned by sundry men coming towards him down-stream 
from the direction of his capital. Now Al-Hayfa, who was in her 
bower, expected the craft to be sent, bearing rarities and presents, 
by her sire King Al-Mihrjan ; and Yusuf, when he looked upon 
its approach, was certified that it came from her father. So he 
delayed going down to the river till he had seen what action might 
be taken by the batel, but when the Princess sighted it she made 
sure of its coming from her sire, so she bade bring paper for note 
and a pen of brass wrought wherewith she wrote in verse and lastly 
indited to Yusuf these couplets : 

" O my need, thou hast left me a-field to fare When come is a craft which our 
men doth bear: 



1 The text has " thirty," evidently a clerical error. 
' Arab. "Sakhtfir" for " Shakhtur," vol. vil.362. 



164 Supplemental Nights. 

I deem she be sent by Al-Mihrjdn o And it bringeth of provaunt a goodly 

share : 
So loiter a little, then back to us * And obey my bidding, O Beauty rare. " * 

Then she made fast the paper to a shaft and setting it upon a 
bow-handle drew the string aiming high in air, and the arrow fell 
between the feet of the Prince, who seeing it took it up and read 
the writ and comprehended its meaning and full significance. 
So he hung back and he turned to wandering amongst the 
mountains, but anon he said in himself, " There is no help but 
that I discover this matter." Then he dismounted from his steed 
and stabled it in a cave hard-by, and having loosed the antelopes 
he propped himself against a rock and fell to gazing upon the 
batel, which ceased not floating down until it made fast at the 
Palace gate. Hereupon there issued from it a youth, singular of 
comeliness, whom Al-Hayfa greeted and embraced, and forth- 
right led within her Palace. Presently came forth from the batel 
the four pages that were therein, and amongst them was a man 
hight Mohammed ibn Ibrahim, one of the King's cup-companions, 
whereas the youth she had embraced was her cousin, named 
Sahlub, the son of her maternal aunt. But when Yusuf looked 
upon this lover-like reception, his wits were wildered and the 
sparks started from his eyes, and he deprecated and waxed 
care-full and indeed he was like one Jinn-mad, and he cried, 
" Wallahi, I will stay away from them this night and see whatso 
they do." Now Al-Hayfa had left her trusty handmaid at the 
Palace gate, saying to her, " Tarry here alone : haply Yusuf shall 
return during the dark hours, when do thou open to him the 
door." Then she returned to her guests and bade serve the table 
of wine and seated Sahlub and Ibn Ibrahim, and took seat 
between them after she had hidden the Mameluke Hilal in a 
closet and she had disposed of the pages about the Palace-sides. 
Then they fell to drinking wine. Such was the case with these ; 

1 Doggerel fit only for the coffee-house. 



The Loves of Al-Hayfa and Yusuf. 165 

but as regards Yusuf, he took patience until the dark hours drew 
near, when he swam the stream and he came forth it to the Palace- 
door, at which he knocked a light knock. Hereupon the porter- 
handmaiden opened to him and he accosted her and questioned 
her concerning her lady, and was told that she was sitting with 
her cousin and the prime favourite and cup-companion of her 
sire. So quoth he to the girl, " Say me, canst thou place me in 
some commanding place that I may look upon them ? " and she 
did accordingly, choosing a site whence he might spy them 
without being espied. He gazed at them as one distraught, 
while Al-Hayfa engaged them in converse and improvised verse 
to them ; and this was so distressful to him that at last he asked 
the slave-girl, " Say me, hast thou by thee ink-case and paper ? " 

And Shahrazad was surprised by the dawn of day and fell 

silent and ceased saying her permitted say. Then quoth her 
sister Dunyazad, " How sweet and tasteful is thy tale, O sister 
mine, and how enjoyable and delectable ! " Quoth she, " And 
where is this compared with that I would relate to you on the 
coming night an the Sovran suffer me to survive ? " Now when 
it was the next night and that was 

<T()r ifi }Dunluc& an& l=ig&tii-sixtj) Xigbt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale, that we may cut 

short the watching of this our latter night ! " She replied : 

With love and good will! It hath reached me, O auspicious 
King, the director, the right-guiding, lord of the rede which is 
benefiting and of deeds fair-seeming and worthy celebrating, 
that Prince Yusuf took from the handmaid the pen case and 
paper, and waxing void of sense through jealousy, fell to writing 
the following couplets : 

'* Indeed I deemed you of memory true o And our hearts as one that had once 
been two; 



1 66 Supplemental Nights. 

But I found to my sorrow you kept no pact : Q This much and you fain of 
unfaith I view. 

Ill eye ne'er looketh on aught but Icve o Save when the lover is hater too. 

You now to another than us incline o And leave us and homeward path 
pursue ; 

And if such doings you dare gainsay, o I can summon witness convicting you ; 

To the Lion, wild dogs from the fount shall drive o And shall drink them- 
selves, is none honour due. 

That I'm not of those who a portion take o In love, O Moslems, I know 
ye knew." 

This done, he folded the paper and gave it to the slave-girl 
crying, "Say me, dost thou know where be Hilal?" and as she 
replied " Yes," he told her to fetch him. So she went and brought 
him, and when he came his lord dismissed the girl on some 
pretext; then he opened the Castle-door and turband'd himself 
with his gear and that of his Mameluke, and the twain went 
down to the river and swam the stream until they reached the 
other side. When they stood on terra firma, the Prince found 
his horse and saddled and mounted him, taking Hilal upon the 
crupper, and rode forth to his own country. Such was the case 
with Yusuf ; but as regards Al-Hayfa, when she awoke a-morn, 
she asked of her lover and her handmaid handed to her the 
letter ; so she took it and read it and mastered its meaning and 
significance, after which she wept with excessive weeping until 
she fainted and the blood issued from her eyes. Presently she 
came to herself and dismissed Sahlub and his companions ; then 
she said to Ibn Ibrahim, " Rise thou and depart our presence ; 
haply some wight may come to us and swim the stream and pass 
into the Palace." But Ibn Ibrahim remained behind while 
Sahlub departed with those about him ; and when they had left 
the company, Al-Hayfa asked, " O Ibn Ibrahim, say me, canst 
thou keep my secret and my being fascinate 1 by love ? " and he 
answered, " Yea, verily, O my lady, how should I not conceal 

- l In text Ta'ayyun " = influence, especially by the " 'Ayn," or (Evil) Eye. 



The Loves of A I- Hay fa and Yusuf. 167 

it for thee, when thou art my mistress and princess and the 
daughter of my master, even though I keep it inside mine eyes ? " 
So she continued, " O Ibn Ibrahim, there came to me a youth 
named the Veiled Yusuf of Beauty, son of King Sahl, Sovran 
of Sind ; and I waxed enamoured of him and he waxed enamoured 
of me, and he abode with me two score of days. One day of 
the days, quoth I to him : Come up with me to the Palace-roof 
that we may gaze upon the view, when we saw from its height 
a herd of gazelles, and I cried : Ah that I had one of these ! 
Hereat said he, By Allah, and by the life of thine eyes and by 
the blackness of their pupils, I will in very deed fill thy Palace 
therewith ; and with such words he went forth and saddled his 
steed and swam the river to the further side, where he rode down 
three roes within sight of me. Then I looked city-ward up stream 
and saw a batel cleaving the waters, whereby I knew that my 
father had sent me somewhat therein ; so I wrote to the Prince 
and shot the paper bound to a shaft and bade him hide away 
from your faces until ye should have departed. So he concealed 
himself within a cave where he tethered his horse, then he sought 
tidings of me, and seeing my cousin Sahlub, he was seized by 
jealousy. So he lingered till yesternight, when he again swam 
the stream and came to the Palace where I had posted Rddih, 
the handmaid, bidding her take seat beside the door lest haply 
he should enter ; and presently she opened to him and he sought 
a place commanding a sight of us, and he saw me sitting with 
you twain, and both of you were carousing over your wine. Now 
this was sore to him ; so he wrote to me yonder note, and taking 
his Mameluke with him, fafed forth to his own folk ; and my 
desire is that you hie to him." 1 And Shahrazad was surprised 



1 I have somewhat abridged ihe confession of the Princess, who carefully repeats 
every word known to the reader. This iteration is no objection in the case of a coffee* 
house audience to whom the tale is told bit by bit, but it is evidently unsuited for 
reading. 



1 68 Supplemental Nights. 

by the dawn of day, and fell silent and ceased to say her per- 
mitted say. Then quoth her sister Dunyazad, " How sweet is thy 
story, O sister mine, and how enjoyable and delectable ! " Quoth 
she, " And where is this compared with that I would relate to 
you on the coming night, an the King suffer me to survive ? " 
Now when it was the next night and that was 



anfc (Stgfitg.-iscbcntf) Nfgfjt, 

DUNYAZAD said to her " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that quoth Al-Hayfa 
to Ibn Ibrahim, " I devise that thou hie to Yusuf with this letter ; " 
whereto quoth he, " Hearkening is obedience : I will, however, 
take this thy writ and wend with it first to my own folk, after 
which I will mount my horse and fare to find him." So she 
largessed him with an hundred gold pieces and entrusted to him 
the paper which contained the following purport in these 
couplets : 

" What state of heart be this no ruth can hoard ? o And harm a wretch to 

whom none aid accord, 
But sobs and singulfs, clouds that rain with tears o And seas aye flowing and 

with gore outpour'd ; 
And flames that rage in vitals sickness-burnt o-The while in heart-core I enfold 

them stor'd. 
Yet will I hearten heart with thee, O aim ! o O Ravisher, O Moslems' bane 

ador'd' : 
Ne'er did I look for parting but 'twas doomed o By God Almighty of all the 

lords the Lord." 

Then Mohammed Ibn Ibrahim took the paper and Al-Hayfa said 
to him, " Ho thou ! Inform none that thou wast sitting beside me 
on that night." Then he went forth until he drew near his folk 



The Loves of Al-Hayfa and Yusuf. 169 

and there he mounted a she-dromedary and pushed her pace until 
he arrived at the capital of Sind. He asked for the son of the 
King; and when they had directed him thereto he entered and 
found the Prince in privacy ; so he kissed hands and gave him the 
writ which he took and opened and read. But when he had 
comprehended its object and purport, he turned and returned it 
with stern regards until he had well nigh torn it to tatters. Then 
he threw it to Ibn Ibrahim who said to him, " O lord of the Time 
and the Tide, 'tis not on this wise that the sons of the Kings cast 
away an address without returning aught of reply." Quoth he, 
" There is no response from me," and quoth Ibn Ibrahim, " O 
King of the Age, pity that thou mayest be pitied ! " ! Hereupon 
the Prince called for pen-case and paper of note and pen of 
brass wrought * and wrote in reply to her poetry the following 
couplets : 

"Al-Hayfi with verses a-tip of tongue o Comes suing mercy for love so 

strong : 
She hath no mercy fro* me, but still o She pleadeth a plea that our love was 

long: 
She falsed, turned face, doubted, recked her naught o And her hard false 

heart wrought me traitor's wrong : 
Were my heart now changed her love to woo She with quick despisal my 

bean had stung : 
Were my eyne to eye her, she'd pluck them out o With tip of fingers before 

the throng : 
Soft and tranquil life for her term she seeks While with hardness and harsh- 

ness our souls are wrung." 

Then Yusuf folded the paper and handed it to Ibn Ibrahim and 
ordered him a robe of honour and an hundred dinars. So he 
took them and rode forth until he drew near the Palace of Al- 
Hayfa, when he tethered his dromedary and hid her in a cave 
whose mouth he walled with stones. Then he went down to the 



1 In text " Irham turbaro :" this is one of the few passive verb* still used to 
popular parlance. 
' This formula will be in future suppressed. 



170 Supplemental Nights. 

river and swam it till he reached the other side ; and entering 
into the presence of Al-Hayfa he drew forth the paper and com- 
mitted it to her. But she, after perusing it, wept with sore 
weeping and groaned until she swooned away for excess of tears 
and for the stress of what had befallen her. Such was the effect 
of what she had read in the letter, and she knew not what might 
be the issue of all this affair and she was perplext as one drunken 
without wine. But when she recovered she called for pen-case and 
paper, and she wrote these improvised couplets : 

"O Lord of folk, in our age alone o And O Raper of hearts from the bonny 

and boon : 
I have sent to thee 'plaining of Love's hard works * And my plaint had 

softened the hardest stone : 
Thou art silent all of my need in love * And with shafts of contempt left me 

prone and strown.'' 

And after she had ended writing she folded her note and gave it 
to Ibn IbVahim who took it, and cried to his slaves, " Saddle my 
she-dromedary/' after which he mounted and fared until he had" 
made the city of Sind. Then he repaired to Yusuf and after 
greetings handed the letter to him, but the Prince after perusing 
it * threw it in his face, and presently rose and would have left 
him. But Ibn Ibrahim followed him and heard him say to his 
pages, " Send him back without beating him," and they did 
accordingly, after forbidding him the place. So he again bestrode 
his she-camel and ceased not pushing on till he arrived at the 
Palace of Al-Hayfa where he presented himself in her presence. 2 



1 I spare my readers the full formula : " Yiisuf took it and brake the seal (fazza-hu) 
and read it and comprehended its contents and purport and significance : and, after 
perusing it," etc. These forms, decies repetitce^ may go down with an Eastern atidience, 
but would be intolerable in a Western volume. The absence of padding, however, 
reduces the story almost toa patchwork of doggerel rhymes, for neither I nor any man 
can " make a silk purse from a suille ear." 

2 Here again in full we have : "He mounted the she-camel and fared and ceased 
not faring until he drew near to the Palace of Al-Hayfa", where he dismounted and con- 
cealed his dromedary within the same cave. Then he swam the stream until he had 
reached the Castle and here he landed and appeared before Al-Hayfa," etc. 



The Loves of Al-Hayfa and Yusuf. 171 

But when he handed to her the writ she found it was that very 
same she had sent to the Prince, so she wept and sorrow was sore 
upon her and presently she cried, "O Ibn Ibrahim! what's to 
do ? " He replied, " When I delivered thy writ to him, he brake 
its seal and read it and threw it in my face : then he rose in wrath 
from beside me, and as I followed he bade his slaves and pages 
drive me away, adding: I have for her nor answer nor address ; 
and this was all he did." When the Princess heard his words, 
she felt the matter to be grievous, and she wept unknowing how 
she should act, and fainted for awhile, and when she recovered 
she said, '' O Ibn Ibrahim, what is this affair and on what wise 
shall I behave ? Do thou advise me in my case ; and haply joy 
shall come to me from thy hand, for that thou be a Counsellor of 
the Kings and their boon-companion. 1 ' " O my lady," he replied, 
"do thou not cut off thy tidings from him and haply shall 
Almighty Allah change his heart from case to case and per- 
adventure insistance overcometh hindrance." * Quoth she, " Had 
he sent me a reply I had been rightly directed as to what 
I should write, but now I wot not what to indite, and if 
this condition long endure I shall die" "Address him again," 
answered he, "and I will fare back once more and fain would 
I ransom thee with my life, nor will I return without a 

reply." And Shahrazad was surprised by the dawn of day and 

fell silent and ceased saying her permitted say. Then quoth her 
sister Dunyazad, " How sweet and tasteful is thy tale, O sister 
mine, and how enjoyable and delectable ! " Quoth she, " And 
where is this compared with that I would relate to you on the 
coming night an the Sovran suffer me to survive ? Now when it 
was the next night and that was 



1 " 'Tis dogged as doe* it " was the equivalent expression of our British Aristotle, the 
late Charles Darwin. 



172 Supplemental Nights* 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Ibn Ibrahim 
said to Al-Hayfa, " Do thou write to him and there is no help but 
that I return to thee with a reply, albe life depart from me." 
Then she asked for pen-case and paper and thereon indited the 
following couplets : 

" Ah would thou knew what I of parting dree o When all my hiddens show for 

man to see ; 
Passion and longing, pine and lowe o' love o Descend surcharged on the head 

of me : 
God help the days that sped as branches lopt o I spent in Garden of 

Eternity. 1 
And I of you make much and of your love o By rights of you, while dearest 

dear be ye : 2 
May Allah save you, parted though we be, o While bide I parted all 

unwillingly : 
Then, O my lord, an come thou not right soon o The tomb shall home me for 

the love of thee." 

And when she had written her reply, she largessed Ibn Ibrahim 
with an hundred dinars, after which he returned 3 to the capital of 
Sind, where he found Yusuf issuing forth to hunt ; so he handed 
to him the letter, and the Prince returning citywards set apart for 



1 Arab. " Jannat al-Khuld "= the Eternal Garden : vol. ix. 214. 

2 [I read : Wa innf la-ar'akum wa ar'a widada-kum, wa-hakki-kumu antum a'azzu 
'1-Wara 'and! = And I make much of you and of your love ; by your rights (upon me, 
formula of swearing), you are to me the dearest of mankind. ST.] 

3 In text : " He swam the stream and bestrode his she-camel." 



The Loves of Al-Hayfa and Yusuf. 173 

him a fair apartnient and spent the livelong night asking anent 
Al-Hayfa. And when it was morning he called for pen-case and 
paper whereupon he wrote these improvised couplets : 

" You dealt to us a slender dole our love mote satisfy, o Yet nor my gratitude 

therefor nor laud of me shalt gain : 
I'm none of those console their hearts by couplets or by verse o For breach of 

inner faith by one who Hefly breaks the chain : 
When so it fortunes she I love a partner gives to me o I wone in single bliss 

and let my lover love again : 
Take, then, what youth your soul desires ; with him forgather, for o I aim not 

at your inner gifts nor woo your charms I deign : 
You set for me a mighty check of parting and ill-will o In public fashion and 

a-morn you dealt me bale and bane : 
Such deed is yours and ne'er shall it, by Allah satisfy o A boy, a slave of 

Allah's slaves who still to slave is fain." 

Then Prince Yusuf robed Ibn Ibrahim in a robe of green ; and 
giving him an hundred gold pieces, entrusted him with the letter 
which he carried to Al-Hayfa and handed it to her. She brake 
the seal and read it and considered its contents, whereupon she 
wept with sore weeping which ended in her shrieking aloud ; and 
after she abode perplext as to her affair and for a time she found 
no sweetness in meat and drink nor was sleep pleasant to her for 
the stress of her love-longing to Yusuf. Also her nature tempted 
her to cast herself headlong from the terrace of the Palace ; but 
Ibn Ibrahim forbade her saying, " Do thou write to him replies, 
time after time ; haply shall his heart be turned and he will return 
unto thee." So she again called for writing materials and indited 
these couplets, which came from the very core of her heart : 

"Thou art homed in a heart nothing else shall invade ; o Save thy love and 

thyself naught shall stay in such stead ; 
O thou, whose brilliancy lights his brow, o Shaped like sandhill-tree with his 

locks for shade, 
Forbid Heaven my like to aught else incline o Save you whose beauties none 

like display f d : 
Art thou no amongst mortals a starless moon o O beauty the dazzle of day 

hath array'd ? 



1 74 Supplemental Nights. 

These she committed * to Ibn Ibrahim who rode again on his route 
and forgathered with Prince Yusuf and gave him the letter, whose 
contents were grievous to him ; so he took writing materials and 
returned a reply in the following verses : 

" Cease then to carry missives others write, o O Son of Ibrahim, shun silly 

plight : 
I'm healed of longing for your land and I o Those days forget and daysters 

lost to sight : 
Let then Al-Hayfa" learn from me I love o Distance from her and furthest 

earthly site. 
No good in loving when a rival shows o E'en tho' 'twere victual shared by 

other wight ; 
These modes and fashions never mind arride o Save him unknowing of hfe 

requisite." 

Then he entrusted the writ to Ibn Ibrahim, after giving him an 
hundred dinars, and he fared forth and ceased not faring till he 
had reached the palace of the Princess. Presently he went in and 
handed to her the writ, and as soon as she had read it, the contents 
seemed to her sore and she wept until her vitals were torn with 
sobs. After this she raised her hand 2 heavenwards and invoked 
Allah and humbled herself before him and said, " My God, O my 
Lord, do Thou soften the heart of Yusuf ibn Sahl and turn* him 
mewasds and afflict him with love of me even as thou hast 
afflicted me with his love ; for Thou to whatso Thou wishest canst 
avail, O bestest of Rulers and O forcefullest of Aiders." Anon 
she fell to writing and indited these verses : 

"Love rules my bosom and a-morn doth moan & The Voice, ah Love, who 

shows strength weakness grown ! 
His lashes' rapier-blade hath rent my heart ; * That keen curved brand my me 

hath overthrown ; 
That freshest cheek-rose fills me with, desire ; o Fair fall who plucketh yonder 

bloom new-blown ! 



1 In text " Then she folded the letter and after sealing it," etc. 
8 Not "her hands" after Christian fashion. 



The Loves of A I- Hay fa and Yusuf. 175 

Since love befel me for that youth did I o Begin for charms of him my pride 

to own : 
O thou my hope, I swear by Him did share o Love and decreed thou shouldst 

in longing wone, 
In so exceeding grief why sight I thee o Jacob made Joseph by the loss 

of me?" 

She then handed the letter to Ibn Ibrahim, after giving him an 
hundred dinars ; and he returned forthright to the city of Sind 
and, repairing to Yusuf, gave him the writ which he took and read. 
Hereupon the Prince waxed sore sorrowful and said to himself, ' By 
Allah, indeed Al-Hayfa cleaveth to love." -- And Shahrazad was 
surprised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive ? " 
Now when it was the next night and that was 



anto igmetg-fitst 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With love 
and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Prince Yusuf 
said, " By Allah, had Al-Hayfa any save myself she had not sent 
me these letters ; but the outgoings of the heart conciliate lovers 
and correspond each with other.'* Then he took writing materials 
and after thinking awhile he improvised these couplets : 

"O thou of stature fair with waist full slight 1 o Surpassing sandhill-branch 

and reedlet light ; 
I deal in words and gems of speech that melt, o By none 'mid all of mortal 

kind indite ; 

ID text, Ahyaf," alluding lo Al-Hayfa. 



1 76" Supplemental Nights. 

From my tribe's lord, a lion rending foes o Moon of Perfections and ' The 

Yusuf' night: 
Homed in thy home I joyed my joys with maids o High-breasted, 1 virgins 

weakening forceful sprite ; 
Your songs and touch of lute 'mid trembling wine o Consoled all sorrows, 

made all hearts delight, 
Till you to other deigned union grant o And I your nature learnt and learnt 

aright, 
Whereat my vitals failed, sore bane befel, o Pine, disappointment, and 

injurious blight. 
No virtue dwelleth in the fairest forms o But forms the fairest are by goodness 

dight. 
How many a maiden deckt with crescent brow o Hath nature dealing injury 

and despite ? 
Man hath no merit save in kindly mind o And loquent tongue with light of 

wits unite." 2 

And when Yusuf had ended his poetry he presented an hundred 
dinars to Ibn Ibrahim, who took the letter and fell to cutting 
through the wilds and the wolds, after which he went in to the 
presence of Al-Hayfa and gave her the missive. She wept and 
wailed and cried, " O Ibn Ibrahim, this letter is indeed softer than 
all forewent it ; and as thou hast brought it to me, O Ibn Ibrahim, 
I will largesse thee with two honourable robes of golden brocade 
and a thousand dinars." So saying, she called for pen-case and 
paper whereupon she indited these couplets : 

" O my lord, these words do my vitals destroy, o O thou gem of the earth and 

full moon a-sky ! 
How long this recourse to denial and hate With heart whose hardness 

no rocks outvie ? 
Thou hast left my spirit in parting-pangs And in fires of farness that flame 

on high : 
How long shall I 'plain of its inner pains ? * Haps thy grace shall grant me 

reunion-joy : 
Then pity my vitals and whatso homed * Thy form within me before 

I die.*' 



1 Arab. " Al-Kawa'ib," also P. N. of the river. 

* This is moralising with a witness, and all it means is " handsome is that handsome 
does." 



The Loves of A I- Hay fa and Yusuf. 177 

She then handed the paper to Ibn Ibrahim who again set out and 
sought the Prince and kissed his hand and gave him the letter ; 
whereupon said he, " O Ibn Ibrahim, come not thou again bringing 
me aught of missive ever or any more after this one." Quoth Ibn 
Ibrahim, "Wherefore, O my lord, shall I not do on such wise ?" 
and quoth Yusuf, " Suffer her to learn the fates of menkind." 
Said the other, ' I conjure thee, by Allah Almighty, ho thou 
the King, inasmuch as thou art of the seed of mighty monarchs, 
disappoint her not of her question ; and Allah upon thee, unless 
thou show pity to her heart it haply will melt away with melan- 
choly and love and madness for thy sake ; and all of this is for 
the truth of her affection." Hereupon Yusuf smiled and taking 
up his pen wrote these couplets : 

44 Stay thy tears ; for hindrance and parting hie, And the endless of Empire 

aye glorify : 
From my core of heart fly all cark and care o After parting that seemed all 

Time defy. 
A Lion am I for the love of him o Whom the slanderer's part ne'er can 

satisfy : 
My mind and soul be this day with you o But my heart and thought are at 

enmity : 
Thought and mind delight in Love's cruelty o While heart and soul for reunion 

cry: 
And if mind and thought e'er can overcome o Soul and heart, Re- union thou 

ne'er shalt 'spy. 11 

And when Yusuf had finished his writing, he gifted Ibrahim with 
an hundred dinars and sent him again to Al-Hayfa with the letter, 
and she on receiving it shed tears and said, "0 Ibn Ibrahim, 
seeing that his soul and heart be with us, Allah Almighty availeth 
to turn his thoughts and his fancy and the mind of him." Here- 
upon she took writing materials and wrote : 

44 Calm, O my lord, thy vitals' painful plight, o O thou whose semblance lighteth 

sooty night : 
O gladding heart, O sweet of union, Oh o Whose charms the tribe in festal 

hours delight : 

VOL. V. M 



178 Supplemental Nights. 

O high in honour passing height of Kings, o O thou with purest blood 'mid 

Kings bedight, 
Fear's! not the Throne 1 of God (O hope of me !) o When harming heart whereon 

all pains alight ? 
Then deign thou grant me union, for such wise o Shall rest my heartstrings 

and dark care wax bright : 
From none, except that Lion o' men AH 2 o Comes pardon proving to mankind 

his might." 

Then she passed her missive to Ibn Ibrahim giving him an hundred 
gold pieces and he pushed his pace till he reached the city of Sind, 
where he went in to Yusuf and kissed his hands and feet. The 
Prince taking the letter smiled and laughed and said, "O Ibn 
Ibrahim, when Allah (be He extolled and exalted !) shall decree 
my faring I will fare to them 3 within a short while ; but do thou 
return and let know that I intend forgathering with them." Quoth 
the other, " Ah ! O my lord, do thou indite her a reply, otherwise 
she will have no trust in me ; " so the Prince fell to penning these 
lines : 

" My vitals restless bide for very jealousy The while my heart must ever 

show unfriendly gree : 
Yet I obeyed my heart and tore it out for him o Albe man ever holds his 

heart in amity ; 
And I have heard my lover drives me forth from him o But Allah grant my 

prayer of benedicite. 
In anxious care I came and sought your side this day o Naught shall the 

youth exalt save generosity." 

Then Prince Yusuf passed the letter to Ibn Ibrahim who, after 
receiving his hundred dinars, repaired to Al-Hayfa and greeted 
her 4 informing her the while that her lover was about to make 

act of presence. And Shahrazad was surprised by the dawn of 

day and fell silent and ceased saying her permitted say. Then 

1 In text " 'Arsh" = the Ninth Heaven j vol. v. 167. 

2 'The Shi'ah doctrine is here somewhat exaggerated. 

3 Them " for " her," as has often occurred. 

4 In the original " entrusted to her the missive : " whereas the letter is delivered 
afterwards. 



The Loves of A I- Hay fa and Yusuf. 179 

quoth her sister Dunyazad, " How sweet and tasteful is thy tale, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the Sovran suffer me to survive?" Now 
when it was the next night and that was 



$bix JLJunUrcli an* /linrtij-tljtrti Jltgljt, 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night!" She replied: With love 

and good will I It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that Ibn Ibrahim 
said to Al-Hayfa, " Verily Yusuf purposeth to visit thee after a 
little while." But when the Princess heard his words she would 
not believe him albeit her heart palpitated with pleasure ; where- 
upon Ibn Ibrahim improvised to her as follows : 

" O thou world-seducer and full moon bright, o Stay thy speech and with boon 

of good news requite. 
Love pledged me his word he would see thee and said, o Hie thee home and 

order the house aright. 
I awoke this morning in cark and care, o In tears distraught and in dire 

despite ; 
For the wrongs and farness thou doom'st me dree Have forced my forces to 

fright-full flight. 1 * 

And when Ibn Ibrahim had ended his verse, Al-Hayfa joyed with 
increased and exceeding joy, and in her delight she answered him 
according to the rhyme and rhythm of his verse : 

" O who spreadest clouds, 1 Son of Ibrahim hight ; By the Lord who ruleth in 
'Arshhis height, 

1 The cloud (which contains rain) it always typical of liberality and generous dealing. 



1 80 Supplemental Nights. 

By Mohammed the bestest of men and by * Th' adorers of yore and the 

Ta-HaV might, 
By Zemzem, Safa and wall Hatfm 2 * And Ka'abah and glories of Ka'abah's 

site, 
An this speech be sooth and my dearling come * One thousand, two thousand 

dinars are thy right j 
And I'll give thee a courser, O Ibrahim's son, * Selle, stirrups and bridle 

with gold bedight ; 
Six turbands and robes that shall honour show * With that courser the colour 

of blackest night. 
So hold me not like the most of mankind, * Who joy the fair ones to twit and 

flyte." 

And when Al-Hayfa had finished her verses, Ibn Ibrahim brought 
out to her the letter of the Prince, and as soon as she read it her 
heart was comforted and she waxed glad with exceeding gladness 
and she bade them present him with largesse of value great and at 
thousand dinars upon a china plate. After this she took him by 
the hand and led him into a closet and said, " O Ibn Ibrahim, all 
that be in this cabinet is a free gift to thee when thott shalt have 
brought to me that lover of mine." Such was the case with them ; 
but as regards Prince Yusuf, when Ibn Ibrahim left him, he felt 
love-lowe aflaming in his heart, and he summoned his Mameluke 
Hilal and said to him, " Go saddle for us the steed known by the 
name of The Bull-aye-ready-and-for-Battle-day-steady." Here- 
upon the slave arose and enselled the courser and Yusuf mounted ; 
and, taking his Mameluke on the crupper, pushed his pace (and he 
madly in love with Al-Hayfa), 1 and he ceased not faring till he 
reached her Palace. He then swam the stream with his Mameluke 
hanging on, as before, to the tail, and knocked at the door which 
was opened by a damsel hight Nuzhat al-Zaman 3 and she 
on recognising him kissed his hands and hurrying to her lady 
informed her of his coming. Al-Hayfa hearing of the arrival fell 

1 The Koranic chapt. No. xx., revealed at Meccah and recounting the (apocryphal) 
history of Moses. 

2 The " broken " (wall) to the North of the Ka'abah : Pilgrimage iii. 165. 
*.*. " Delight of the Age : " see vol. ii. 81. 



Th Loves of A I- Hay fa and Yusuf. 181 

fainting to the ground and when she recovered she found Yusuf 
standing beside her head ; so she arose and embraced him for a 
long while, after which she improvised and said : 

" O thou Pilgrim of Love, after parting far o From us driven by malice of jealous 

foe I 
My life for the friend in affection comes ; o Naught dearer to me than such 

boon can show ; 

Full many a writ have I written thee o Nor union nor grace of return I know. 
In this world I see him with single heart o O my wish ! and Allah ne'er part 

us two.* 1 

And when she had ended her verses she bade the slave-girls convey 
Ibn Ibrahim and Hilal to the gardens, after which she led Yusuf 
to the saloon of session and the twain passed the night together 
he and she, in joyance and enjoyment, for that night was indeed a 
night of delight. But when Allah bade the morn to morrow, 
Al-Hayfa arose and cried, " How short it is for a night : Ah that 
it had been longer for us ! but 'tis for me to say even as said Imr 
al-Kays 1 in sundry of his verses upon a similar theme : 

"On me Night waxeth long nor would I shorten Night ; Yet hasteth Morn 

when I for longer Nights would sue : 
It brings me union till * My lover's mine ' I cry Yet when with him unite 

disunion comes to view." 

Now when it was the second day, Al-Hayfa took seat in the 

assembly of converse. And Shahrazad was surprised by the 

dawn of day and fell silent and ceased to say her permitted say. 
Then quoth her sister Dunyazad, " How sweet is thy story, O 
sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ?" Now when 
it was the next night and that was 

1 In the text written ' Imriyyu '1-Kays " : for this pre-Islamhic poet see Term. Essay, 
p. 258. "The Man of Al-Kays " or worshipper of the Priapus-idol was a marking 
figure in Arabian History. The word occurs, with those of Aera, Dusares (Theos Arcs), 
Martabu, Allat and Manit in the Nabathaean (Arabian) epigraphs brought by Mr. Doughty 
from Arabia Desert a (vol. i. pp. 180-184). 



182) > Supplemental Nights* 



an& Xfnetg-fourty JBte$t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night." She replied : With love and 

good will ! It hath reached me, O auspicious King, the director, 
the right-guiding, lord of the rede which is benefiting and of deeds 
fair-seeming and worthy celebrating, that Al-Hayfa repaired to 
the saloon of seance, she and Yusuf, and summoned Ibn Ibrahim 
and bade the handmaids bring everything that was in the closet. 
They obeyed her bidding and fetched her all the contents, amongst 
which were ten robes of honour and three coffers of silk and fine 
linen and a packet of musk and a parcel of rubies and pearls and 
jacinths and corals and similar objects of high price. And she 
conferred the whole of this upon Mohammed ibn Ibrahim, the 
while improvising these verses : 

u We are noblest of lords amongst men of might ; What we give and 

largesse bring the most delight : 
And when we strive with our hearts and souls o We strive in public nor rue 

our plight. 
With me the pact no regret shall breed o Save in head of suspecting 

envying wight. 
I am none who riseth sans bounteous deed ; o I am none who giveth with 

felon sprite.'* 

And when Al-Hayfa had ended her poetry, Prince Yusuf largessed 1 
Ibn Ibrahim and said to him, "Thou shalt have on my part one 
thousand dinars and twenty robes of brocade and an hundred 
she-camels and eighty horses (whereof the meanest is worth five 
hundred gold pieces and each is saddled with a golden selle), and 
lastly forty handmaids." After which he began to improvise 
these couplets : 

1 In text -' Zakka," which means primarily a, bird feeding her young. 



The Loves of A I- Hay fa and Yusuf. 183 

44 Good signeth man to sight and all men see o Sahl's son is lord of liberality : 
Time and the world and mortals one and all o Witness my goodness and for 

aye agree : 
Who comes for purpose him I gratify o With bobns, though 'twere with eyen- 

light of me : 
I back my neighbour whenas harmed by o Dolour of debt and foeman's 

tyranny : 
Whoso hath moneys lacking liberal mind o Though he snatch Fortune 'mid 

the vile is he." 

And when Yusuf had finished his verse, Ibn Ibrahim arose and 
bussed his hands and feet and cried, " Allah dole to thee all thou 
desirest." The other replied, " When thou shalt return to our 
city, do thou go to my quarters and therefrom take thee whatso I 
have promised." Then the Prince and Princess waxed assiduous 
in the eating of meat and the drinking of wine ; and this continued 
for many successive months 1 until Ibn Ibrahim craved leave to 
visit his folk ; and, when he received permission, he took with him 
that was light in weight and weighty of worth. And as he set 
forth, Al-Hayfa said to him, " When thou shalt return to thy 
people in safety, do thou salute for me my sire and name to him a 
certain stallion which same he shall largesse to thee and likewise 
its saddle and bridle." Hereupon he farewelled them and went 
forth and stemmed the stream and withdrawing his she-dromedary 
from the cave harnessed her and mounted her and set forth up6n 
his desert way, and as soon as he reached the capital of Sind he 
went to his folk who greeted him kindly. Now when King Al- 
Mihrjan heard of Mohammed ibn Ibrahim's coming he sent to 
summon him and as soon as he appeared between his hands he 
asked concerning his absence. " O King of the Time and the 
Tide," quoth he, " I have been in Yathrib 2 city ;" and indeed he 
was one of the cup-companions of Al-Hayfa's father and by the 
decree of Destiny he had been ever in high favour with the King. 
So the twain sat down to drink wine and as Fortune willed it Ibn 

1 In the text " months and yean," the latter seeming d< trop- 
1 Or "Yathrib" = Al-Madinah ; vol. iv. 114. 



184 Supplemental Nights. 

Ibrahim bore about him a letter containing poetry, part of the 
correspondence between the Prince and Princess, wherein were 
written the names of all three. Now when he was at the height 
of his joy he wagged his head and shook off his turband and the 
paper fell therefrom into Al-Mihrjan's lap. 1 The King took it and 
read it and understood its contents but he kept the case secret 
for a while ; presently, however, he dismissed his Courtiers and 
Equerries who were around him and forthright bade smite 
Mohammed ibn Ibrahim with stripes until his sides were torn. 
Then quoth he, " Acquaint me concerning this youth who corre- 
spondeth with my daughter, making thee the goer between them 
twain, otherwise I will cut off thy head." Quoth Ibn Ibrahim, 
" Ho thou the King ; verily this be only poetry which I found in 

one of the histories of old." And Shahrazad was surprised by 

the dawn of day and fell silent and ceased saying her permitted 
say. Then quoth her sister Dunyazad, " How sweet and tasteful 
is thy tale, O sister mine, and how enjoyable and delectable I" 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the Sovran suffer me to survive ?" 
Now when it was the next night and that was 

^IK ftfx juntos antr JJinetgcgftt!) JBfgfct, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love and 

good will ! " It hath reached me, O auspicious King, the director, 
the right-guiding, lord of the rede which is benefiting and of deeds 
fair-seeming and worthy celebrating, that Ibn Ibrahim said to 

1 S^ott (vi. 358 et seqq.) who makes Ali bin Ibrahim, " a faithful eunuch," renders 
the passage, " by some accident the eunuch's turban unfortunately falling off, the precious 
stones (N.B. the lovers' gift) which, with a summary of the adventures (!) of Eusuff and 
Aleefa, and his own embassy to Sind, were wrapped in the folds, tumbled upon the 



The Loves of A I- Hay fa and Yvsuf. 185 

Al-Mihrjan, * Verily I found this poetry in a tale of the olden 
time/' So the King issued orders to smite his neck, when inter- 
cession was made for him by a Courtier hight Ta'il al-Wasf, 1 
whereupon the King commanded him to jail, whither he was taken 
forthright. But as Ibn Ibrahim was being locked up. he said to 
the gaoler, " Say me, canst thou bring for me a pen-case and paper 
and pen ?" and the other assented, fetching for him whatso he 
wanted. So he wrote to Prince Yusuf the following couplets : 

J 1 O Yusuf, master mine, for safety fly ; o In sorest danger Ibrahim's son doth 

lie: 
When from thy side for house and home he sped o Forthright bade Al-Mihrjan 

to bring him nigh, 
And 'mid th' Assembly highest stead assigned o A seat in public with a sleight 

full sly. 
A writ thou wrotest bore he on his head o Which fell and picked it up the 

King to 'spy : 
Tis thus discovered he thy state and raged o With wrath and fain all guidance 

would defy. 
Then bade he Ibrahim's son on face be thrown o And painful beating to the 

bare apply ; 
With stripes he welted and he tare his sides o Till force waxed feeble, strength 

debility. 
So rise and haste thee to thine own and fetch o Thy power, and instant for the 

tribe-lands hie ; 
Meanwhile I'll busy to seduce his men o Who hear me, O thou princely born 

and high ; 
For of the painful stress he made me bear o The fire of bane I've sworn him 

even I." 

Now when Ibn Ibrahim had finished his verse, he said to the gaoler, 
"Do thou summon for me the son of my brother hight Mannd' 1 
and thou shalt have from me one hundred gold pieces." The man 
did his bidding, and when the youth came the uncle gave him 
the letter and bespake him as follows : " O son of my brother, 
take thou this paper and fare with it to the Castle of Al-Hayfa 



1 i.e. "Drawer-out of Descriptions." 
' i.e. a Refuser, a Forbidder. 



1 86 Supplemental Nights. 

and swim the stream, and go up to the building and enter 
therein and commit this missive unto a youth whom thou shalt 
see sitting beside the Princess. Then do thou greet him with the 
salam from me, and inform him of all that I am in and what I 
have seen and what thou hast witnessed, and for this service I will 
give thee an hundred gold pieces." The nephew took the uncle's 
letter and set forth from the first of the night until he drew nigh 
the Castle. Such was the case with Ibn Ibrahim and his sending 
his nephew Manna' on a mission to the Princess ; but as regards 
King Al-Mihrjan, when the morning morrowed and showed its 
sheen and shone and the sun uprose with rays a-lowland strown, 
he sent to summon Ibn Ibrahim ; and, when they set him between 
his hands, he adjured him saying, " O thou ! by the rights of the 
God unique in his rule for Unity ; by Him who set up the skies 
without prop and stay and dispread the Earths firmly upon the 
watery way, unless thou inform me and apprise me rightly and 
truly I will order thy head to be struck off this very moment/' 
So the cup-companion related to the King the whole affair of 
Princess Al-Hayfa and Prince Yusuf, and all that had passed 
between the twain ; whereupon Al-Mihrjan asked, " And this 
Yusuf from what land may he be ? " " He is son to the Sovran 
of Sind, King Sahl," quoth the other, and quoth Al-Mihrjan, 
"And is he still in the Palace, or hath he gone to his own 
country?" "He was therein," replied Ibn Ibrahim, "but I 
know not whether he be yet there, or he be gone thence." Here- 
upon Al-Mihrjan commanded his host at once to mount, and all 
took horse and rode forth making for the Castle of Al-Hayfa. 
Now, between Manna' and King Al-Mihrjan was a march of only 
a single night, when the youth went up to the Palace of the 
Princess, where he knocked at the door and they opened and 
admitted him to the presence of Prince Yusuf. There he handed 
to him the letter, which the Prince opened and read ; then he 
suddenly rose up crying upon Hilal, whom when he was fetched 



The Loves of A I- Hay fa and Yusuf. 187 

he bade forthwith bring out his steed. Hereat cried Al-Hayfa, 
" I ask thee by Allah, O my lord, what may be the news ? " and he 
answered her, " Verily when Ibn Ibrahim fared from us to his folk 
he was summoned on his arrival by thy sire, and he went to 
him and informed him of all that hath befallen us, first and last." 
So saying he put the letter into her hands, and she having read it 
exclaimed, " O my lord, do thou take me with thee lest haply he 
slay me." Answered the Prince, " O end and aim of mine every 
wish, we have naught with us save this one steed who availeth 
not to carry three ; therefore will thy father overtake us upon the 
road and will put us to death one and all. Now the rede that is 
right be this, that thou conceal thyself somewhere in the Palace 
and charge the slave-girls when thy sire shall come hither, to tell 
him that I have carried thee off to mine own country, and for the 
rest be thou assured that I will tarry away from thee but a few 
days." So saying Yusuf took his horse with him and Hilal his 
page a-crupper and swam the river and made for his own land 
pushing his pace, and presently he drew within sight of the capital. 
Such was the case of Prince Yusuf, son to King Sahl ; but as 
regards the matter of King Al-Mihrjan and his host, he ceased not 
marching them till such time as he came within sight of the Castle 
of his daughter Al-Hayfa ; and this was soon after the departure 
of Yusuf. And when he had led hither his host, which was like 
unto a dashing sea, he dismounted upon the river-bank that all 
might free themselves of their fatigue, after which he summoned 
Sahlub and bade him swim the stream and walk up to the Castle 
and knock at the door. The youth did as he was bidden, and the 
handmaids opened to him and greeted him as he asked for Al- 
Hayfa And Shahrazad was surprised by the dawn of day, and 

fell silent and ceased to say her permitted say. Then quoth her 
sister Dunyazad, " How sweet is thy story, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 



1 88 Supplemental Nights. 

the King suffer me to survive ? " Now when it was the next 
night and that was 



an& 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- " With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when Sahlub 
went up to the Palace, he asked of Al-Hayfa, and the slave-girls 
told him that a youth had come thither and had taken her away 
and had carried her off to his own country. So he returned to 
Al-Mihrjan and informed him thereof, when the King took horse 
with all his host and pursued Yusuf with uttermost haste and 
hurry until there was between the twain less than a day's march. 
But as the Prince drew near his capital on the tenth day he went 
in to his sire and told him whatso had befallen him from incept to 
conclusion, nor did he hide from him aught ; whereupon King 
Sahl mustered his many (all who received from him royal solde 
and allowances), and bade them take horse with his son Yusuf. 
The troops did accordingly and the Prince rode a-van, and after a 
little while the two armies met. Now Ibn Ibrahim had made a 
compact with five of the nobles who were the chiefest men of King 
Al-Mihrjan's reign and had promised them five hundred thousand 
dinars. So when the two hosts were about to engage, an Emir of 
the Emirs came forth (and he was one of those whom Ibn Ibrahim 
had appointed to watch over Yusuf) and said to the Prince, " O Son 
of the King, verily Ibn Ibrahim hath promised five of the nobles 
as many hundred thousand dinars of gold the which we may take 
and receive from thee." Replied he, "The like sum shall be 
thine from me with all thou canst ask of us." Presently the Emir 



The Loves of A I- Hay fa and Yusu/. 189 

returned from him to Al-Mihrjan and said to him, " Verily I have 
asked this youth that he make vain and void the battle between 
us twain, but he assented not and sware an oath that he would 
never return from affray until the enemies should meet and fight 
it out, and that he had with him a mighty host and a conquering 
whose van was not known from its rear. 1 Now 'tis my rede that 
thou strive to take him prisoner 2 and then do whatso he may 
please, especially he being son to thee, King of the mighty Kings 
and with him a thousand thousand knights all mailed cap-a-pie 
and clothed in steel not one of whom hath any fear of fight." 
King Al-Mihrjan waxed wroth at the Emir's speech and cried, 
" What words be these ? Shall the Kings of the Age remain 
saying of me that a man hath debauched the daughter of Al- 
Mihrjan and hath carried her away perforce despite the nose of 
her father ? Never shall such thing be spoken of me ; no, never ! 
But do thou know, ho thou the Amir, that an ye have no taste 
for fray nor avail for fight and ye have no training save for bibbing 
of wine and ease a* home, I have sworn and swear by Him who 
lighted the lucident fires of the Sun and the Moon, none shall 
sally forth to do single combat with this youth save I myself." 
But when so saying he knew not that was hidden from him in the 
World of Secrets. Presently he rushed into the field of fight with 
reins floating upon his courser's neck and he renowned it, showing 
himself between the foremost files, and he played with the edge of 
glaive and spit of spear until men's wits were bewildered and he 
improvised the while and cried out the following couplets : 

A Ibn Sahl, ho scion of tree abhorr'd ! o Rise, meet me in mcllay and prove thee 

lord: 
My daughter Ju st snatched, O thou foul of deed, o And approaches! me fearing 

the Lion of the horde. 

1 i.e. both could not be seen at the same time. 

1 [The MS. has T Kh D H, which the translator reads " takhuz-hu." I suspect that 
either the second or eighth form of" ahad " is meant, in the sense that thou comest to 
an agreement (Ittihad) with him. ST.] 



Sup piemen tal Nights. 

Hadst come in honour and fairly sued o I had made her thine own with the 

best accord ; 
But this rape bath o'erwhelmed in dishonour foul o Her sire, and all bounds 

thou hast overscor'd." 

Now when King Al-Mihrjan finished his verse, Yusuf rushed out 
to him, and cried at him with a terrible cry and a terrifying, and 
garred his own steed bound upon the battle-plain, where he played 
with brand and lance until he cast into oblivion every knight, 
reciting in the meantime the following verses : 

" I am son to Al-Sahl, O of forbears vile ! o Come forth and fight me sans guile 

or wile ; 
Thou hast hurt my heart ; O of deed misdone, o So thou com'st to contend with 

this rank and file." * 

King Al-Mihrjan re-echoed his war-cry, but hardly had he erided 
when Yusuf drawing near him answered it with a shout which 
enquaked his heart and ravished his reason with sore terror, and 
repeated in reply these couplets : 

" I am not to be titled of forbears vile o O whose ape-like face doth the tribe 

defile ! 
Nay, I'm rending lion amid mankind, o A hero in wilds where the murks 

beguile. 
Al-Hayfd befitteth me, only me ; o Ho thou whom men for an ape* revile." 

When Yusuf had ended these words, Al-Mihrjan rushed forth and 
charged down upon him, and the two drawing nigh each of the 
foemen set on the other with a mighty onset and a prodigious. 
They fought in duello and lanced out with lance and smote with 
sword, and dashed together as they were two ships or two moun- 
tains clashing ; and they approached and retired, and the dust-cloud 

1 In the MS. v. 327, we find four hemistichs which evidently belong to Al-Mihrjan ; 
these are : 

Hadst come to court her in fairer guise o I had given Al-Hayfa in bestest style ; 
But in mode like this hast thou wrought me wrong o And made Envy gibe me with 
jeering smile." 

Also I have been compelled to change the next sentence, which in the original is, " And 
hardly had King Al-Mihrjan ended his words," etc. 

2 In this doggerel, " Kurud " (apes) occurs as a rhyme twice in three couplets. 



The Loves of Al- Hay fa and Yusuf. 191 

arose over them and they disappeared from men's sight. But 
hardly had an hour passed by when Yusuf made a final attack 
upon his enemy and narrowed his course and barred his way and 
pressed him hard ; and, hanging upon his flank, smote him with the 
scymitar upon the nape of the neck 1 and caused his head to fall 
between his feet, when he slipt from his steed upon the ground, 
and he lay stone dead and in his gore drowned. Now as soon as 
the folk looked upon Yusuf and what he had dealt to their King 
and how he had made his head fly his body and had done him 
dead, they turned to take flight. Thereupon Yusuf recognised 
Sahlub the cousin of Al-Hayfa, he who had been the cause of 
their separation and had roused her wrath against him ; so he 
drew near to him and smote him with the bright shining blade on 
the right flank, and it came forth gleaming between his left ribs ; 
so he fell to the ground drenched with blood, and he was left 
prostrate in the dust. And when Yusuf had slain King Al-Mihrjan 
and Sahlub, his nephew, the Grandees of the realm came around 
him and greeted him with the salam. -- And Shahrazad was 
surprised by the dawn of day and fell silent and ceased saying her 
permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 



Sbebcn ^unftteft!) Jligljt, 



DUNYAZAD said to her, " Allah upon thce, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will 1 It hath reached me, O auspicious King, the 

1 " Upon the poll of his head " ('ala hamati-hi) says the Arabian author, and instantly 
stultifies the words. 



192 Supplemental Nights. 

director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that when the 
Grandees of King Al-Mihrjan's reign saw their Sovran slain, they 
flocked to Prince Yusuf and greeted him, marvelling at his beauty 
and valour and excellence : then they all agreed to salute him 
as their Sultan and they raised him to the rank of King 
and sole ruler over them. Presently they led him with them, 
and fared seeking the city of Al-Mihrjan until they reached it, 
when they adorned the streets on the occasion of his coming. 
And King Yusuf having entered his capital took seat on the throne 
of his kingship and bade and forbade and deposed and appointed ; 
and lastly freed Mohammed ibn Ibrahim from gaol, and established 
him his Wazir. Hereupon the new Minister displayed to him the 
four wives and the hundred concubines oT King Al-Mihrjan, also 
his negro slaves, male and female, whom he found to number two 
hundred and four hundred. Moreover, he showed his riches and 
rarities and treasuries wherein were found an hundred boxes full 
of silk and fine linen, and parcels of pearls and rubies and jacinths 
and jewels and precious minerals and other wealth in abundance. 
So he distributed the whole amongst his nobles, and largessed 
them with excessive largesses ; and his partisans of his subjects 
and his guards flocked to him with presents and offerings ; and all 
the city-folk gave him joy and rejoiced in him. Then he com- 
missioned Ibn Ibrahim to Al-Hayfa, daughter of King Al-Mihrjan, 
saying, " Do thou bring her hither to me, her and her handmaids 
and all that be in her palace." Accordingly he went forth to Al- 
Hayfa's Castle, and ceased not wending till he came to its entrance 
where he discovered that King Yusuf had appointed a craft for 
the river transport. And when he arrived there and found the 
vessel afloat he went in to Al-Hayfa and he greeted her. Then 
he related to her what had betided her sire from Yusuf and how 
the Prince had slain him after the fashion of what befel ; so she 
cried, " There is no Majesty and no Might save in Allah, the 



Tk* Loves of At- Hay fa and Yusuf. 193 

Glorious, the Great ; and this was writ in the Book of Life ! " 
Then she asked Ibn Ibrahim touching her mother, and he answered 
that she was sound and safe in her own home which she had 
never left nor did any one go in to her ; and, (added he) " she 
expecteth thy coming to her." Then he bade carry down her 
impediments and her bondmaids and all the good that was in her 
Castle until nothing remained, and embarked them upon the craft ; 
and presently, mounting her in a litter of sandal-wood plated with 
ruddy gold, he set her women in Howdahs ; l and, taking horse 
himself, he rode until they drew near the city. And when they 
arrived there he went up to King Yusuf whom he informed of 
their coming and was told, " Suffer them to be till night shall set 
in." Hereupon he took patience, and when came the appointed 
term Al-Hayfa went up to the Palace. Now as Allah caused 
the morn to morrow and to light the world with its shine and 
sheen, King Yusuf sent to summon the Kazi and witnesses and 
bade them write his writ of marriage with Al-Hayfa and was 
wedded to her by Book and traditional Usage. 2 After this Al- 
Hayfa sent to fetch her mother and bore her to her home and their 
joy and enjoyment were great and lasting. Now by the decree 
of the Decreer anon it befel that the Caliph Al-Maamun waxed 
strait of breast one night of the nights : so he summoned a certain 
of his courtiers whose name was Ibrahim the Cup-companion; 8 
but, as they found him not, he bade bring a man hight Al-Khadfa, 
and when he came between his hands quoth he to him " 'Tis a 
while since I have seen thee here." Quoth the other, " O Com- 
mander of the Faithful, I have been wayfaring about the land of 

1 Arab. "Haudaj"=a camel-litter: the word, often corrupted to Hadaj, is now 
applied to a rude pack-saddle, a wooden frame of mimosa -timber set upon a " witr " or 
pad of old tent-cloth, stuffed with grass and girt with a single cord. Vol. viii. 235. 
Burckhardt gives " Maksar," and Doughty (i. 437) " Muksir" as the modern Badawi 
term for the crates or litters in which are carded the Shaykhly housewives. 

* In text "Sunnah"= the practice, etc., of the Prophet : vol. v. 36, 167. 

9 This, as the sequel shows, is the far-lamed Musician, Ibrahim of Mosul : TO . 
rii. 113. 

VOL. V. If 



1 94 Supplemental Nights. 

Syria." Continued the Prince of True Believers, " Do thou this 
very night broaden the Caliph's heart with a delectable tale ; " and 
the other rejoined, " O Viceregent of Allah upon Earth, know 
thou an adventure befel me with a youth named the Veiled Yusuf 
of Beauty, -son to King Sahl, the friendly ruler of Al-Sind, and with 
Al-Hayfa the daughter of King Al-Mihrjan, and 'tis a tale whose 
like hath never been heard ; no, never." Hereupon he related to 
Al-Maamun the history of the two, first and last, adding, " Further- 
more, O Commander of the Faithful, I have learnt that Al-Hayfa 
owneth ten handmaidens whose peers are not to be found in thy 
Palace, and they are mistresses of all manner instruments of mirth 
and merriment and other matters ; and amongst things said of 
them by their lady when they marvelled at her good fortune, 
" Verily this day I have acquired half a score of slave-girls the like 
of which Al-Maamun hath never collected," But when the 
Prince of True Believers heard this he gave ear to the tale anent 
them during the livelong night till Allah caused the morn to 
morrow. Then he sent for Ibrahim the Cup-companion, and to 
him coming into the presence the Viceregent of Allah exclaimed, 
" Mount without stay and delay taking with thee one thousand 
Mamelukes and make thy way to this youth who is King of Al- 
Sind * and named * The Veiled Yusuf of Beauty/ and bring me his 
ten handmaidens. After which do thou ask concerning his case and 
anent his subjects, whether he be just or unjust to the lieges, and 
if he be righteous I will robe him in honourable robes and if 
otherwise do thou bring him to my presence." Hereupon Ibrahim 
took leave of the Caliph and went forth at that very time and tide 
intending for Al-Sind, and he ceased not wending till he arrived 
there and found Yusuf setting out for the chase. But when the youth 

saw the host approaching him And Shahrazad was surprised 

by the dawn of day and fell silent and ceased to say her permitted 

1 In the text King of Al-Sin = China, and in p. 360 of MS. Yusuf is made " King of 
China and Sind," which would be much like " King of Germany and Brentford." 



The Loves of Al- Hay fa and Yusuf. 195 

say. Then quoth her sister Dunyazad, " How sweet is thy story, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
"And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now when 
it was the next night, and that was 

<|)e Sbeben ?D unto* nn& feeronto Xigbt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that, when Yusuf 
beheld Ibrahim the Cup-companion, and those in his company, he 
returned to the city and took them with him ; yet he knew not 
Ibrahim nor did Ibrahim know him. But on entering the capital 
he was met by his guards and his soldiers who blessed him and 
prayed for him length of days and permanence of rule wherefor 
the courtier knew him to be a just King. Yusuf led them to and 
lodged them in the House of Hospitality ; after which returning 
to his own Palace he sent for Ibrahim and assembled for him a 
session and received him with the highmost honour that could be, 
and rose to him and greeted him and embraced him and accom- 
panied him to the sitting-saloon where the twain took their places. 
Then Yusuf bade summon the ten handmaidens with as many 
instruments of music ; and, sitting down begirt by them, he 
ordered wine be brought. So they set before him flagons and 
beakers of chrystal and jewelled cups ; and presently pointing to 
the first of the slave-girls whose name is not recorded, bade her 
recite somewhat of her pleasantest poetry. So she hent the lute 
in hand and set it upon her lap and swept it with a light touch 
and caressed it with her finger-tips and smote it after eleven 



1 96 Supplemental Nights. 

modes; then she returned to the first 1 and recited these 
couplets : 

*' My heart for parting ever burns with lowe ; o My lids fiery with tear-floods 

ever flow : 
Ho thou in lover's loving ferly fair, o Cut is the road for those Love gars to 

glow. 
How many a youth has felt his vitals torn o By slender forms and glances 

forceful prow ? 
Alas for lover slain by might of Love j * Nor friend avails nor brother true, I 

trow ! " 

When the first handmaiden had finished, Yusuf rejoiced (as did 
Ibrahim the Cup-companion) with excessive joy and the King 
bade robe her in a sumptuous robe. Hereupon she drained her 
cup and passed it to her compeer whose name was Taknd, and 
this second handmaiden taking beaker in hand placed it afore 
her and hending the lute smote on it with many a mode ; then, 
returning to the first 2 while the wits of all were bewildered, she 
improvised the following verses : 

" Look on the lute that 'minds of Mangonel ; Whose strings are ropes that 

make each shot to tell : 
And hole the pipes that sound with shriek and cry, o The pipes that cast a 

fearful joyful spell ; 
Espy the flagons ranged in serried rank o And crops becrowned with wine 

that longs to well." 

But when Takna had finished her poetry Yusuf and Ibrahim were 
gladdened and the King bade largesse her with a sumptuous robe 
and a thousand dinars and she tossed off her cup and passed it to 
her successor the third handmaiden Mubdi' 3 hight. She accepted 
it and setting it before her took the lute and smote it after 
manifold fashions and presently she spake these couplets : 



1 This is the full formula repeated in the case of all the ten blessed damsels. I have 
spared the patience of my readers. 

2 This formula of the cup and lute is defies repetita^ justifying abbreviation . 
8 i.e. The Beginner, the Originator. 



The Loves of Al- Hay fa and Yusuf. 197 

41 Love with his painful pine doth rack this frame of me ; o Melts heart and 

maims my vitals cruel agony ; 
And rail my tears like cloud that rains the largest drops ; o And fails my 

hand to find what seek I fain to see : 
Thee I conjure, O Yusuf, by Him made thee King o O Sahl-son, Oh our dearest 

prop, our dignity, 
This man methinks hath come to part us lovers twain o For in his eyes I see 

the flame of jealousy." 

And when Mubdi' had sung her song, Ibrahim the Cup-companion 
and King Yusuf smiled and rejoiced and anon there befel them 
what there befel and the two slipt down aswoon ; -- And 
Shahrazad was surprised by the dawn of day and fell silent and 
ceased saying her permitted say. Then quoth her sister Dun- 
yazad, " How sweet is thy story, O sister mine, and how enjoyable 
and delectable ! " Quoth she, " And where is this compared with 
that I would relate to you on the coming night an the Sovran 
suffer me to survive?" Now when it was the next night and 
that was 



gbeben J^un&reU anfc 2Tf)ir& Nfgfti, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that King 
Yusuf and Ibrahim the Cup-companion hearing the song sung by 
Mubdi', the third handmaiden, both fell to the floor aswoon ; and 
when they revived after an hour or so, Ibrahim largcssed to her 
one thousand dinars and a robe purfled with glistening gold. 
Then she drained her cup and crowning it again passed it to her 
compeer whose name was Nasfm 1 and who took it and set it in 

1 The Zephyr, or rather the cool north breeze of upper Arabia, vol. viii. 62. 



198 Supplemental Nights. 

front of her. Then hending in hand the lute she played upon it 
with manifold modes and lastly spake these couplets : 

" O Blamer, blaming me for draining lonely wine, o Stint carping, I this day 

to Holy War incline : 
Oh fair reflection she within her wine-cup shows o Her sight makes spirit 

dullest earthly flesh refine : 
How mention her ? By Allah 'tis forbid- in writ o To note the meaner charms 

in Eden-garth divine." 

When the fourth handmaiden had ended her verse, Ibrahim 
gifted her with one thousand dinars and presented a sumptuous 
robe to her owner, then she drank off her cup and passed it to 
her compeer hight Al-Badr 1 and she sang the following lines : 

" One robbed of heart amid song and wine o And Love that smiteth with babe 

of eyne : 
His voice to the lute shall make vitals pain o And the wine shall heal all his 

pangs and pine : 
Hast e'er seen the vile drawing near such draught o Or miser close-fisted 

thereto incline ? 
The wine is set free in the two-handed jar* o Like sun of summer in Aries' 

sign." 

When she had finished Ibrahim bade reward her like the rest 
with gold and gear and she passed her cup to her compeer whose 
name was Radah. 3 The sixth handmaiden drained it and per- 
formed in four-and-twenty modes after which she sang these 
couplets : 

" O thou wine-comrade languor cease to show ; o Hand me the morning 

draught and ne'er foreslow ; 
And prize fair poesy and sweet musick hear *> And shun the ' say ' and naught 

of * said ' beknow : 
The wine of day-dawn drunk with joyous throng o From house of Reason 

garreth Grief to go : 



1 The " Full Moon"; plur. Budur: vols. iii., 228, iv., 249. 

2 " Dann "= amphora, Gr d/x^opevs short for d/x,<opeus = having two handles. 

3 = " The large-hipped," a form of Rdih. 



Tlu Loves of Al-Hayfa and Yusuf. 199 

The man of Kays aye loved his wine right well e And from his lips made 
honey'd verse to flow ; 

And in like guise 1 came Isa singing sweet * For such was custom of the long- 
ago." 

When Radah ended her verse and her improvising of mysterious 
significance, and secret, King Yusuf and Ibrahim the Cup-com- 
panion tore their robes from their bodies until naught remained 
upon them save only the bag-breeches about their waists. Then 
the twain shrieked aloud and at one moment and they fell fainting 
to the floor, unheeding the world and their own selves from the 
excess of that was in their heads of wine and hearing of poetry 
spoken by the slave-girl. They remained in such condition for a 
while of time, after which they recovered though still amazed, 
a-drunken. Then they donned other dresses and sat down to 
listen as before, when Radah drained her goblet and filled and 
passed it to her compeer whose name was Na'fm ; 2 and she taking 
her lute, improvised the following verses : 

" My poesy-gem showeth clear of shine, * When appears that pearl with cheek 

coralline : 
*Tis marvel the cloud cannot quench the blaze * That fire in the heart and this 

water of eyne ! 
Then alas for Love who hath made me woe I * Pine that rends and racks limbs 

and vitals o' mine : 
O thou Well of Poetry well forth thy gems O'er our drink when our cups 

overbrim with wine : 
And sing in her presence, for Envy hath fled And flies jealous spite and all 

joys combine. 
Oh the charms of wine which enthral the mind, Clear and clearing sprites 

by its sprite refined ! " 

When the seventh handmaiden had ended her verses, King Yusuf 
and Ibrahim rejoiced with exceeding joy and each of them bade 
gil't her with a thousand gold pieces and quoth the courtier, " By 
Allah Almighty, none of the Emirs or of the Wazirs or of the 



1 In text " Minba'ada-hu " making Jesus of later date than Imr al-Kays. 

* i.e. " The Delight " : also a P.N. of one of the Heavens : vols. iii. 19 ; iv. 143* 



2oo Supplemental Nights. 

Kings or of the Caliphs hath attained excellence like unto this 
handmaid. Hereupon Na'im passed her goblet to her compeer 
and she, whose name was Surur, 1 tossed it off and taking in hand 
her lute, sang these couplets : 

" How is't with heart of me all cares waylay * As drowned in surging , tears of 

Deluge-day ? 
I weep for Time endured not to us twain * As though Time's honour did not 

oft betray. 

my lord Yusuf, O my ending hope, * By Him who made thee lone on 

Beauty's way, 

1 dread lest glorious days us twain depart * And youth's bright world be 

dimmed to old and grey ; 

O Lord ! be Parting's palm for us undyed 2 * Ere death, nor carry this my lord 
away." 

When the eighth handmaiden had ended her song, the twain 
marvelled at her eloquence and were like to rend that was upon 

them of raiment And Shahrazad was surprised by the dawn 

of day and fell silent and ceased to say her permitted say. Then 
quoth her sister Dunyazad, " How sweet is thy story, O sister 
mine, and how enjoyable and delectable ! " Quoth she, " And 
where is this compared with that I would relate to you on the 
coming night an the King suffer me to survive ? " Now when it 
was the next night and that was 



an& 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night ! " She replied : -- With love and 
goodwill ! It hath reached me, O auspicious King, the director, 



1 i.e. Joy, Contentment. 

2 In text " La khuzibat Ayday al-Firak," meaning, " may separation never ornament 
herself in sign of gladness at the prospect of our parting." For the Khazf b-dye see vol. 
iii. 105. 



The Loves of Al- Hay fa and Yusuf. 201 

the right-guiding, lord of the rede which is benefiting and of deeds 
fair-seeming and worthy celebrating, that King Yusuf and Ibrahim 
the Cup-companion were like to rend that was upon them of 
raiment and they joyed with extreme joy after hearing what 
Suriir had sang to them. Hereupon she passed her cup to her 
fellow, hight Zahrat al-Hayy, 1 who took it and recited as follows : 

" O cup-boy, I crave thee cup-comrade to be And hearten my heart of its 
malady ; 

Nor pass me the bowls for I sorely dread o When drunken all dolours of 
Love-lowe to dree, 

To be vilely reviled in the sittings of men, o To be frowardly treated where 
zephyrs play free. 

God-blest is the Lute for her melodies * Which pain me with painfullcst 
penalty, 

With the jewels of speech whose transcendent charms Like fires of Jahfm * 
burn the vitals of me. 

By Allah, show ruth, be compassionate, * For Allah deals pardon com- 
passionately." 

Vusuf and Ibrahim, hearing her words, were gladdened with 
'excessive gladness and cried to the ninth handmaid, " May the 
lord be copious to thee like the fruitful years ! " Then the Cup- 
companion bade gift her with one thousand gold pieces as like- 
wise did her lord. Hereupon she passed her cup to the tenth 
handmaiden known as Muhjat al-Kulub 3 who fell to improvising 
these couplets : 

M O Blamer, who canst not my case explain ; o Cease, for who blame friends 

shall of blame complain ; 
And whoso unknoweth the workings of Love Mankind shall reckon him 

mean and vain : 
Alas for Love, O ye tribe-landers, I * Am weaned that wont nipples of union 

to drain. 



1 i.e. "Bloom of the Tribe." " Zahrat "= a blossom especially yellow and com- 
monly applied to orange-flower. In line to of the same page the careless scribe calls the 
girl ' Jauharat (Gem) of the Tribe." 

For this Hell, see vol. viii. lit. 

Core" or " Life-blood of Hearts." 



2O2 Supplemental Nights. 

I have learnt the whole of Love's governance * Since my baby days amid 

cradles lain. 
Forbear by Allah to ask of my state # How shall morn one banned with debtor 

bane ? 
O thou jewel of speech, thou Yusuf, laud * To the Lord who robed thee with 

charms amain ! 
Deign the God of 'Arsh make thy days endure * In wealth and honour sans 

pause or wane ; 
E'en as Ishdk's son l every gift conjoined o Amid men, making rulers to serve! 

him fain." 

When Muhjat al-Kulub ended her song, Yusuf gifted her with a 
splendid robe and a thousand gold pieces as eke did Ibrahim, and 
presently the courtier said to the handmaiden, " Who is Ibrahim 
that thou shouldst sing of him in song ? " She replied, " Wallahi, 
O my lord, he is son of Ishak, amongst the pleasant ones sans peer 
and a cup-companion to the Caliphs dear and the pearl concealed 
and the boon friend of our lord the Commander of the Faithful 1 
Al-Maamun and his familiar who to him joy and enjoyment 
maketh known. Ah ! happy the man who can look upon him 
and forgather with him and company with him before his death ; 
and verily by Allah he is the master of the Age and the one Wonder 
of the World. Moreover, by the Almighty, O my lord, wert thou 
to see this lute fall into his hands, thou wouldst hear it converse in 
every language with the tongues of birds and beasts and of the 
sons of Adam : and well nigh would the place dance ere he had 
improvised a word. And he the horizons can make to joy and 
lover with overlove can destroy, nor shall any after his decease 
such excellence of speech employ." , ; All this, and Muhjat al-Kulub 
knew not who was sitting beside them as she went on to praise 
Ibrahim. Hereupon he took the lute from her hand and smote it 
till thou hadst deemed that within the instrument lurked babes of 
the Jinns 2 which were crying and wailing while spake the strings, 



1 Presently explained. 

2 In text "Afrakh al-Jinn," lit. = Chicks of the Jinns, a mere vulgarism; see 
' Farkh 'Akrab," vol. iv. 46. 



The Loves of Al- Hay fa and Yusuf. 203 

and in fine King Yusuf imagined that the palace had upflown 
with them between heaven and earth. And the handmaidens sang 
to his tunes in sore astonishment ; when Ibrahim designed to talk 
but King Yusuf cut him short and fell to saying poetry in these 
couplets : 

" By the rights of our lord who shows ruth in extreme, And Giver and Guide 

and boon Prophet we deem, 
And by Ka'abah resplendent and all its site And by Zemzem, Sate and 

the wall Hatfm, 
Lo ! thou 'rt hight Ibrahim, and suppose I say e Thee sooth, my wits thou 

must surely esteem : 
And thy face shows signalled with clearest eyne o Delivrance followed by Yd 

andMfm." 1 

Now Ibrahim kept his secret and did not manifest himself to 
any, but presently he also improvised and spake in these words 
preserving the measure and rhyme: 

"By Him who chose Musa, the Speaker, 3 by Him o Who made s Hdshimite 

orphan select and supreme ! 
Ibrahim am I not, but I deem this one o The Caliph who sits by Baghdadian 

stream ; 
Of his grace the heir of all eloquent arts o And no partner hath he in all gifts 

that beseem." 

And when Ibrahim had finished his verses, Yusuf said to him, 
" By the virtue of Almighty Allah, an I guess aright and my shot 4 
go not amiss, thou art Ibrahim the musician ;" but the courtier 
retained his incognito and replied, " O my lord, Ibrahim is my 
familiar friend and I am a man of Al-Basrah who hath stolen 



1 " Ibraa" = deliverance from captivity, etc. Yd = f.and Miro = m, composing the 
word << Ibrahim." The guttural is concealed in the Hamzah of Ibrda, a good illustration 
of Dr. Stcingass's valuable remarks in Terminal Essay, pp. 273, 275. 

2 " Kalim " = one who speaks with another, a familiar. Moses' title is KaJfmu'llah 
on account of the Oral Law and certain conversations at Mount Sinai. 

3 In text "Istffi" = choice, selection: hence Mustaft = the Chosen Prophet, 
Mohammed ; ols. i. 7 ; ii. 40. 

4 In text " Jazr" = cutting, strengthening, flow (of tide). 



2O4 Supplemental Nights. 

from him sundry of his modes and airs for the lute and other 
instruments and I have the practice of improvisation." Now when 
Ibrahim was speaking behold, there came one of the Caliph's 
pages and he walked up to the head of the assembly bearing with 
him a letter, which he handed to his lord. But Yusuf put forth 
his hand and took it, and after reading the superscription he learnt 
that his companion was Ibrahim without doubt or mistake, so he 
said to him, " By Allah, O my lord, verily thou hast slighted me, 
for that thou hast not informed me of thyself.' 1 Quoth the other, 
" By Allah, I feared from thee lest I give thee excess of trouble ; 
and quoth Yusuf, " Do thou take to thee all these handmaids 
whom the Commander of the Faithful hath bid thee receive." 
Ibrahim replied, "Nay, I will not accept from thee the hand- 
maidens but rather will I fend from thee the Prince of True 
Believers ;" however, King Yusuf rejoined, " I have gifted them 
to the Viceregent of Allah : an thou take them not I will send 
them by other than thyself." Presently King Yusuf set apart for 
the Caliph great store of gifts, and when the handmaidens heard 
of that they wept with sore weeping. Ibrahim, hearing their 
wailing, found it hard to bear, and he also shed tears for the 
sobbing and crying of them ; and presently he exclaimed, " Allah 
upon thee, O Yusuf, leave these ten handmaidens by thee and I 
will be thy ward with the Prince of True Believers." But Yusuf 
answered, " Now by the might of Him who stablished the moun- 
tains stable, unless thou bear them away with thee I will despatch 
them escorted by another." Hereupon Ibrahim took them and 
farewelled King Yusuf and fared forth and hastened his faring 
till the party arrived at Baghdad, the House of Peace, where he 

went up into the Palace of the Commander of the Faithful 

And Shahrazad was surprised by the dawn of day and fell silent 
and ceased saying her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, 
and how enjoyable and delectable 1 " Quoth she, " And where is 



. The Loves of Al- Hay fa and Yusuf. 205 

this compared with that I would relate to you on the coming 
night an the Sovran suffer me to survive ? " Now when it was the 
next night and that was 



anto Sebentf) 

DUNVAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will ! " It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when Ibrahim 
reached Baghdad and went up to the Palace of the Commander of 
the Faithful and stood in the presence he was asked, " What hast 
thou brought for us from thy journey, O Ibrahim ? " whereto he 
answered, " O our lord, I have come to thee with all thou wiliest 
and wishest that of rede be right and of word apposite." Quoth he, 
" And what may that be ? " and quoth the other, " The ten 
handmaids : " and so saying he set them before the Caliph, 
whereupon they kissed ground and did him suit and service and 
deprecated for him and greeted him with blessings, and each and 
every of them addressed him in tongue most eloquent and with 
theme most prevalent. The Prince of True Believers hugely 
admired them, marvelling at their deftness of address and their 
sweetness of speech which he had never witnessed in any other ; 
and he was delighted with their beauty and loveliness and their 
stature and symmetrical grace, and he wondered with extreme 
wonderment how their lord had consented they should be brought 
before him. Then cried he, " O Ibrahim, what hath been thy 
case with the owner of these damsels, and did he commit them to 
thee despite himself in anger and care or with resignation of mind 
and broadening of bosom and joy and satisfaction ? " " O my 
lord," said Ibrahim, "verily he made them over to me in none 



206 Supplemental Nights. 

except the best of dispositions, and Allah give him length of life 
for a youth ! How benign was his countenance and how beautiful, 
and how perfect and how liberal were his hands and prompt to 
act, and how excellent were his wits and how goodly and gracious 
was his society and how yielding was his nature and how great 
was his dignity and how just were his dealings with his lieges ! 
By Allah, O Commander of the Faithful, when I went to him 
from thee I found him outside his city intending for the hunt and 
chase and about to enjoy himself in pleasurable case, but seeing 
our coming he met me and salam'd to me and greeted me and 
rejoiced in me with extreme joy. All this, and he knew me not 
nor did I on my part know him ; but he took me with him and 
returned to town, and as we entered he was met by the Lords of 
the land and the lieges who prayed for him ; so I knew that man 
to be their King and Captain of commandment, also that he was 
equitable to his subjects. Then he made me alight in his House 
of Hospitality, and went up into his Palace, after which he sent 
to call me and I obeyed his summons, when he set apart for me 
an apartment under his own roof and taking me by the hand led 
me thereto, where I found everything the best that could be. 
Anon he despatched for us wine and wax candles and perfumes 
and fruits fresh and dry and whatnot of that which becometh such 
assembly ; and, when this was done, he bade summon the ten 
handmaidens, and they also took their seats in the session, and 
they smote their instruments and they sang verse wherein each 
one excelled her companion. But one of them insisted in her 
song upon the name of me, saying : None availeth to compose 
such lines save Ibrahim the Cup-companion, the son of Ishak. Now 
I had denied myself to their lord and acquainted him not with my 
name ; but when the damsel had finished her verse, I largessed to 
her a thousand gold pieces and asked her, Who may be this 
Ibrahim whereat thou hast hinted in thy song ? Said she, He is 
the boon-companion of the Caliph and he is unique among the 



The Loves of Al-Hayfa and Yusuf. 207 

pleasant ; then she fell to praising me with praise galore than 
which naught could be more, unknowing me the while, until I 
took the lute from her hand and smote it with a touch unlike 
their play. Hereby their lord discovered me and said in his 
verse : Thou art Ibrahim without doubt or mistake ; but Btill I 
denied myself replying, I am a man from Al-Basrah and a familiar 
of Ibrahim the Master-Musician : And on this wise I answered 
him, when behold, there came up to us a page bearing a rescript 
from thee. So King Yusuf took it from his hand and read the 
address when he made certain that I was Ibrahim, the Cup-com- 
panion, and having learnt my name he blamed me saying : O 
Ibrahim, thou hast denied thyself to me. O my lord, I replied, 
'Twas that I feared for thee excess of trouble ; after which quoth 
he, Verily these ten damsels are a free gift from me to the 
Commander of the Faithful. Hearing these words I refused to 
receive them and promised on my return to the Caliph that I 
would defend their lord from all detraction, but he cried, O 
Ibrahim, unless thou take them I will forward them with other 
than thyself. And lastly, O Prince of True Believers, he pre- 
sented to me fifty slave-girls and as many Mamelukes and an 
hundred and fifty negro-serviles and twenty steeds of purest blood, 
with their housings and furniture, and four hundred she-camels 
and twenty pods of musk. l " Then having told his tale, the 
Cup-companion fell to commending Yusuf, and the Caliph 
inclined ear to him admiring at this man and his generosity 
and his openness of hand and the eloquence of his tongue and 
the excellence of his manners, until Al-Maamun desired to for- 
gather with him and work him weal and gift him with liberal 
gifts. Presently the Caliph bade summon the ten handmaidens 
and the hour was past supper-tide, at which time Ibrahim the 

1 In the text NaEshah " = Per*. " Nafah," derived, I presume, from the tf 
' Naf " = belly or testicle, the part which in the musk-deer was supposed to store op 
the perfume. 



208 Supplemental Nights. 

Cup-companion, was seated beside him without other being 
present. And as soon as the girls came before him the Caliph 
bade them take their seats, and when they obeyed his order the 
wine cups went merrily round, and the ten were directed to let 
him hear somewhat of their chaunting and playing. So they fell to 
smiting their instruments of mirth and merriment and singing 
their songs, one after other, and each as she ended her poetry 
touched the Caliph with delight until it came to the last of 

them, who was hight Muhjat al-Kulub ; And Shahrazad was 

surprised by the dawn of day and fell silent and ceased to say 
her permitted say. Then quoth her sister Dunyazad, " How 
sweet is thy story, O sister mine, and how enjoyable and 
delectable ! J> Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the King suffer me 
to survive ? " Now when it was the next night and that was 



anti Nmtf) 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the last 
poetical piece recited by the ten damsels to the Commander of 
the Faithful was by Muhjat al-Kulub; and he upon hearing it 
rose at once to his feet and shrieked and fell aswoon for an hour 
of time. And when he recovered he cried, " By Allah, O Muhjat 
al-Kulub and Oh of eyne the coolth, t do thou repeat to me what 
thou hast said." Hereupon she touched her instrument with 
another touch accompanying the repetition of her poetry in a 
style wholly unlike the first, and she repeated her song in the 



The Loves of A I- Hay fa and Yusuf. 209 

mode and form Nahawand. 1 But when the Caliph heard her, his 
wits were wildered, and he rent that was upon him of raiment, 
and he fell fainting to the floor until Ibrahim the Cup-companion 
and the ten handmaidens deemed him dead. But as he revived 
after an hour of time he said to the handmaiden, " O Muhjat al- 
Kulub, ask and it shall be granted to thee." " I pray," quoth 
she, " first of Allah and then of the Commander of the Faithful 
that he restore us, all the ten, unto our lord ; " and he granted 
her request after he had gifted them all and largessed them. 2 He 
also wrote to their owner, King Yusuf, a royal Rescript appoint- 
ing him Sultan over all the kingdoms that were in and about the 
land of Al-Sind ; and moreover that whenas the Caliph might 
be absent from his good city of Baghdad, Yusuf should take his 
place in bidding and forbidding and ordering and governing. 
This ended, he despatched the ten slave-girls with a body of his 
Chamberlains after giving them wealth galore and of presents and 
rarities great store ; and they fared forth from him and ceased not 
faring till they reached the city of Al-Sind. Now when the ten 
handmaidens drew nigh thereto they sent to inform King Yusuf of 
their coming, and he commissioned his Wazir Mohammed bin Ibrahim 
to meet and receive them, and he caused them enter the Palace, 
wondering the while that his ten bondswomen had not found favour 
with the Prince of True Believers. So he summoned them to 
his presence and asked them thereanent, and they answered by 
relating all that had befallen them ; and presently Muhjat al-Kulub 
presented to him the royal Rescript, and when he read it he 



1 For Nahavand," the celebrated site in Al-Irak where the Persians sustained 
their final defeat at the hands of the Arabs A.H. 21. It is also one of the many 
musical measures, like the Ispahdni, the Risti, the Rayhani, the Busalik, the Nari, 
etc., borrowed from the conquered 'Ajami. 

3 This second half of the story is laid upon the lines of " The Min of Al-Yaman and 
his six Slave-girls " : vol. iv. 245. 

VOL. V. O 



2 TO Supplemental Nights. 

increased in joy and delight. 1 Now 2 when supper was over the 
Prince of True Believers said to Ibn Ahyam, " Needs must thou 
relate unto us a story which shall solace us ; and said the other, 
" O Commander of the Faithful, I have heard a tale touching one 
of the Kings." "What is that?" asked the Caliph, whereupon 
Ibn Ahyam fell to relating the adventures of 



1 This history again belongs to the class termed "Abtar" = tailless. In the text we 
find for all termination, " After this he (Yusuf) invited Mohammed ibn Ibrahim to lie 
that night in the palace." Scott (vi. 364) ends after his own fashion : " They (the 
ten girls) recited extempore verses before the caliph, but the subject of each was so 
expressive of their wish to return to their beloved sovereign, and delivered in so affecting 
a manner, that Mamoon, though delighted with their wit and beauty, sacrificed his own 
pleasure to their feelings, and sent them back to Eusuff by the officer who carried the 
edict, confirming him in his dominions, where the prince of Sind and the fair Aleefa 
continued long, amid a numerous progeny, to live the protectors of their happy 
subjects." 

2 This tale is headless as the last is tailless. We must suppose that soon after 
Mohammed ibn Ibrahim had quitted the Caliph, taking away the ten charmers, Al- 
Maamun felt his "breast straitened" and called for a story upon one of his Ra\vis 
named Ibn Ahyam. This name is repeated in the text and cannot be a clerical error for 
Ibn Ibrahim. 



THE THREE PRINCES OF CHINA 






2I 3 



THE THREE PRINCES OF CHINA.' 

WHILOME there was a King in the land of Al-Sin and he had 
three male children to whose mother befel a mysterious malady. 
So they summoned for her Sages and leaches of whom none could 
understand her ailment and she abode for a while of time strown 
upon her couch. At last came a learned physician to whom they 
described her disorder and he declared, " Indeed this sickness 
cannot be healed save and except by the Water of Life, a treasure 
that can be trove only in the land Al-'Irak." When her sons 
heard these words they said to their sire, " There is no help but 
that we make our best endeavour and fare thither and thence 
bring for our mother the water in question." Hereupon the King 
gat ready for them a sufficiency of provaunt for the way and they 
farewelled him and set forth intending for Barbarian-land. 2 The 
three Princes ceased not travelling together for seven days, at the 
end of which time one said to other, " Let us separate and let each 
make search in a different stead, so haply shall we hit upon our 
need." So speaking they parted after dividing their viaticum and, 
bidding adieu to one another, each went his own way. Now the 
eldest Prince ceased not wending over the wastes and none directed 
him to a town save after a while when his victual was exhausted 
and he had naught remaining to eat. At that time he drew near 
to one of the cities where he was met at the entrance by a Jewish 
man who asked him saying, " Wilt thou serve, O Moslem ? " 

1 Scott (vi. 366) "Adventures of the Three Princes, sons of the Sultan of China." 
* In the text " 'Ajam," for which see vol. i. 2, 120. Al-Irak, I may observe, was the 

head-quarters of the extensive and dangerous Kharijitc heresy ; and like Syria has ever 

a bad name among&t orthodox Moslems. 



214 Supplemental Nights 

Quoth the youth to himself, " I will take service and haply Allah 
shall discover to me my need." Then said he aloud, "I will 
engage myself to thee ; " and said the Jew, "Every day thou shalt 
serve me in yonder Synagogue, whose floor thou shalt sweep and 
dean its mattings and rugs and thou shalt scour the candlesticks." 
" Tis well," replied the Prince, after which he fell to serving in the 
Jew's house, until one day of the days when his employer said to 
him, " O Youth, I will bargain with thee a bargain." " And what 
may that be ? " asked the young Prince, and the man answered, " I 
will condition with thee for thy daily food a scone and .a half but 
the broken loaf thou shalt not devour nor shalt thou break the 
whole bread ; yet do thou eat thy sufficiency and whoso doth 
contrary to our agreement we will flay 1 his face. So, an it be 
thy desire to serve, thou art welcome." Now of his inexperience 
the Prince said to him, "We will serve thee;" whereupon his 
employer rationed him with a scone and a half and went forth 
leaving him in the Synagogue. When it was noon the youth 
\vaxed anhungered so he ate the loaf and a half; and about mid- 
afternoon the Jew came to him and finding that he had devoured 
the bread asked him thereanent and the other answered, " I was 
hungry and I ate up all." Cried the Jew, " I made compact with 
thee from the beginning that thou shouldst eat neither the whole 
nor the broken," and so saying he fared forth from him and 
presently brought a party of Jews, who in that town numbered 
some fifty head, and they seized the youth and slew him and 
bundling up the body in a mat 2 set it in a corner of the Syna- 



1 In the Arab. " Salkh," meaning also a peculiar form of circumcision, for which see 
Pilgrimage iii. 80-8 1. The Jew's condition was of course a trick, presenting an 
impossibility and intended as a mere pretext for murdering an enemy to his faith. 
Throughout the Eastern world this idea prevails, and both Sir Moses Montefiore and 
M. Cremieux were utterly at fault and certainly knew it when they declared that Europe 
was teaching it to Asia. Every Israelite community is bound in self-defence, when the 
murder of a Christian child or adult is charged upon any of its members, to court the 
most searching enquiry and to abate the scandal with all its might. 

2 The text has " Fi Kib," which Scott (vol. vi. 367) renders a mat." [According 



The Three Princes of China. 2 1 5 

gogue. Such was his case ; but as regards the Cadet Prince, he 
ceased not wayfaring and wending from town to town until Fate 
at last threw him into the same place where his brother had been 
slain and perchance as he entered it he found the same Jew 
standing at the Synagogue-door. The man asked him, "Wilt 
thou serve, O Moslem ? " and as the youth answered " Yea verily," 
he led the new comer to his quarters. After this the Jew had 

patience for the first day and the second day And Shahrazad 

was surprised by the dawn of day and fell silent and ceased saying 
her permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 

&e Seben ^un&refc an& lebentj) JEKgf)t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love and 

good will ! " It hath reached me, O auspicious King, the director, 
the right-guiding, lord of the rede which is benefiting and of deeds 
fair-seeming and worthy celebrating, that the King's son tarried 
with the Jewish man the first day and the second day, after which 
his employer did with him even as he had done by his brother 
before him ; to wit, he slew him and wrapping him in a mat placed 
his corpse beside that of the eldest Prince. On this wise it happed 
to these twain ; but as regards the youngest of the three, he ceased 



to the Muhit " Kib" is a small thick mat used to produce shade, pi. "Kiyib" and 
'* Akyab." The same authority says the word is of Persian origin, but this seems an 
error, unless it be related to " Keb " with the Yd majhul, which in the Appendix to the 
Burhani Kali* is given as synonymous with '< Pech," twist, fold. Under " Bardi" = 
papyrus the Muhit mentions that this is the material from which the nrats known by the 
of " Akyab " are made.- ST.] 



2 1 6 Supplemental Nights. 

not travelling from town to town and enduring excessive fatigue 
and hunger and nakedness until by decree of Destiny and by 
determination of the Predestinator he was thrown into the hands 
of the same Jew whom he found standing at the Synagogue-door. 
Here the man accosted him, saying, " Wilt thou serve, O Moslem ? " 
and the Youth agreeing he imposed upon him the same pact which 
he had made with his two brothers, and the Prince said " 'Tis well, 
O Master." Then quoth the Jew, " Do thou sweep the Synagogue 
and cleanse it and shake out the mats and rugs ; " and quoth the 
other, " Good ! " But when the Prince left him and went into the 
building, his glance fell upon the two bundles of matting wherein 
were wrapped the corpses of his brothers, so he drew near to them 
and, raising a corner of the covering, found the bodies stinking 
and rotten. Hereat he arose and fared forth the Synagogue and 
opening a pit in the ground took up his brothers (and he 
sorrowing over them and weeping) and buried them. Then he 
returned to the building and, rolling up the mats, heaped them 
together and so with the rugs, after which he built a fire under 
them until the whole were burnt and after he took down the 
candlesticks one and all and brake them to bits. Now when it 
was mid-afternoon behold, the Jew came to the Synagogue and 
found a bonfire and all the furniture thereof lying in ashes and 
when he saw this he buffeted his face and cried, " Wherefore, O 
Moslem, hast thou done on such wise ? " Replied the youth. 
M Thou hast defrauded me, O Master," and rejoined the Jew, " I 
have not cheated thee of aught. However, O Moslem, hie thee 
home and bid thy mistress slaughter a meat-offering and cook it 
and do thou bring it hither forthright." " 'Tis well, O my 
Master," said the Prince. Now the Jew had two boy children in 
whom he delighted and the youth going to his house knocked at 
the door which was opened to him by the Jewess and she asked, 
" What needest thou ? " Quoth the Prince to the Jew's wife, " O 
my mistress, my master hath sent me to thee saying : Do thou 



The Three Princes of China. 2 1 7 

slaughter the two lambs that are with thee and fifty chickens and 
an hundred pair l of pigeons, for all the masters are with him in 
the Synagogue and 'tis his desire to circumcise the boys. 1 ' 2 The 
Jew's wife replied to him, " And who shall slaughter me all this ? " 
when he rejoined, " I will." So she brought out to him the lambs 
and the chickens and the pigeons and he cut the throats of all. 
The Jewess hereupon arose and cried upon her neighbours to aid 
her in the cooking until the meats were well done and all were 
dished up. Then the youth hending the ten porcelain plates in 
hand went with them to a house in the Ghetto 8 and rapped at the 
door and said, " My Master hath sent all these to you." Mean- 
while the Jew was in the Synagogue unknowing of such doings ; 
and as the Prince was setting down the last of the plates which 
he carried with him, behold ! the Jew came to that house because 
he had noticed his servant's absence, so he repaired thither to see 
concerning the business of the meat offering wherewith he had 
charged him. He found his home in a state of pother and 
up-take and down-set and he asked the folk, "What is the 
matter ? " They, related the whole to him and said, Thou 
sentest to demand such-and-such," and when he heard this case he 

beat his face with his brogue 4 And Shahrazad was surprised 

by the dawn of day and fell silent and ceased to say her permitted 

1 [The text has here " Wasayah," probably a clerical error for "waMiah" (spelt 
" Mdyah"), and a hundred pair of pigeons. ST.] 

1 Showing utter ignorance of the Jewish rite which must always be performed by the 
Mohel, an official of the Synagogue duly appointed by the Sheliach = legatus ; and 
within eight days after birth. The rite consists of three operations. Milan the cut ; 
Priah = tearing the foreskin and Mezzizah = applying styptics to the wound. The 
ktter process has become a matter of controversy and the Israelite community of Paris, 
headed by the Chief Rabbi, M. Zadoc Kahin, has lately assembled to discuss the 
question. For the difference between Jewish and Moslem circumcision see vol. v. 209. 

1 The Jewish quarter (Harah), which the Israelites themselves call " Hater," = a 
court-yard, an inclosure. In Mayer's valuable " Conversations-lexicon " the Italian 
word is derived from the Talmudic Ghet " = divorce, separation (as parting the 
Hebrews from the rest of the population) and the Rev. S. R. Melli, Chief Rabbi of 
Trieste, has kindly informed me that the word is Chaldaic. 

4 [Ar. " Sarmujah," from Persian " Sar-muzah," a kind of hose or gaiter worn over 
a boot.'lST.] 



2 1 8 Supplemental Nights. 

say. Then quoth her sister Dunyazad, " How sweet is thy story, 

sister mine, and how enjoyable' and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now when 
it was the next night and that was 

fie S>eben f^unirrrtr and todftf) Wgfit, 

'DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale, that we may cut short 

the watching of this our latter night." She replied : With 

love and good will ! It hath reached me, O auspicious King, 
the director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that, when the 
Jew came to his home and looked around, he found it in the 
condition which the youth had contrived, so he beat his face with 
his brogue and cried, " O the ruin of my house ! " Suddenly 
the Prince entered and his employer asked him, " Wherefore 
doest thou on such wise, O Moslem ? " Answered the youth, 
" Verily thou hast defrauded me," and rejoined the other, 4< No ; 

1 have not cheated thee on any wise." Then said the Jew in his 
mind : " Needs must I set a snare for this youth and slay him ; " 
so he went in to his wife and said, " Spread for us our beds upon 
the terrace-roof; and we will take thereto the young Moslem, 
our servant, and cause him lie upon the edge, and when he is 
drowned in slumber we will push him between us and roll him 
along the floor till he fall down from the terrace and break 
to bits his neck." Now by fiat of Fate the youth was standing 
and overhearing 1 their words. As soon as it was night-time 
the woman arose and spread the beds upon the roof according 
as her husband had charged her do ; but about mid-afternoon 

1 [Arab. "Yastanft," aor. to the preter. " istanat," which has been explained, 
p. 34 ST.] 



The Three Princes of China. 219 

the Prince bought him half a pound of filberts and placed them 
with all care and circumspection in his breast-pocket. Presently 
the Jew" said to him, " O Moslem, we design to sleep in the 
open air, for the weather is "now summery ;" and said he, "'Tis 
well, O my Master." ^ Hereupon the Jew and the Jewess and the 
children and the Prince their servant went up to the roof and 
the first who lay him down was*the*house-masterr placing his 
wife and children beside him.^Then said he to the youth, " Do 
thou sleep here upon the side," l when the Prince brought the 
filberts out of his breast-pocket and cracked them with his teeth, 
and as often as they repeated to him, " Arise, O Moslem, and take 
thy place on the couch," he answered them, "Whenas I shall 
have eaten these filberts.", ; He ceased not watching them till 

. -V-j &"\. 

all had lain down and were fast asleep, when he took his place 
on the bed between the mother and the two boys. ' Presently the 
Jew awoke, and thinking that the youth was sleeping on the 
edge, he pushed his wife, and his wife pushed the servant, and 
the servant pushed the children towards the terrace- marge, and 
both the little ones fell over and their brain-pans 2 were broken 
and they died. The Jew hearing the noise of the fall fancied 
that none had tumbled save his servant the young Moslem ; 
so he rose in joy and 'awoke his wife saying, " Indeed the youth 

hath rolled off the terrace-roof and hath been killed." 4 Hereat 

r & t *- 

the woman sat up, and not finding her boys beside her,*: whilst 

** < 

the Prince still lay there she wailed and shrieked and buffeted net 

M0I 

cheeks, and cried to her husband, " Verily none hath fallen save 
the children." Hereat he jumped up and attempted to cast the 



1 The bed would be made of a carpet or thin mattress strewn upon the stucco flooring 
of the terrace-roof. But the ignorant scribe overlooks the fact that by Mosaic law every 
Jewish house must have a parapet for the " Sakf " (flat roof), a precaution neglected by 
AMslam. 

* Good old classical English. In the " Breeches Bible " (A.D. 1586) we read, " But 
a certaine woman cast a piece of millstone upon Abimelcch's head and broke his brain- 
panne (Judges ix. 33). 



22O Supplemental Nights. 

youth from the roof; but he, swiftlier than the lightning, sprang 
to his feet and shouted at the Jew and filled him with fear, after 
which he stabbed him with a knife which was handy, and the 
other fell down killed and drowned in the blood he had spilled. 
Now the Jew's wife was a model of beauty and of loveliness and 
stature and perfect grace, and when the King's son turned upon 
her and designed to slay her, she fell at his feet, and kissing them, 
placed herself under his protection. Hereupon the youth left her 
alive, saying to himself, " This be a woman and indeed she must not 
be mishandled ;" l and the Jewess asked him, " O my lord, what is 
the cause of thy doing on this wise ? At first thou earnest to me 
and toldest me the untruth, such-and-such falsehoods, and secondly, 
thou wroughtest for the slaughter of my husband and children. 
Answered he, " In truth thy man slew my two brothers wrongously 
and causelessly ! " Now when the Jewess heard of this deed 
she enquired of him, " And art thou their very brother ? " and he 
replied, "In good sooth they were my brethren ; " after which 
he related to her the reason of their faring from their father to 
seek the Water of Life for their mother's use. Hereat she cried, 
" By Allah, O my lord, the wrong was with my mate and not 
with thee ; but the Decreed chevisance doth need, nor is there 
flight from it indeed ; so do thou abide content. However, as 
regards the Water in question, it is here ready beside me, and 
if thou wilt carry me along with thee to thy country I will give 
thee that same, which otherwise I will withhold from thee ; and 
haply my wending with thee may bring thee to fair end." 



1 [The words " Trz," protection, in the preceding sentence, " Hurmah " and 
"Shatarah " explain each other mutually. The formula "ff 'irzak " (vulg. "arzak,") 
I place myself under thy protection, implies an appeal to one's honour (" 'Irz"). 
Therefore the youth says : " Inna hazih Hurmah lam 'alay-ha Shatarah," i.e. " Truly this 
one is a woman (in the emphatic sense of a sacred or forbidden object ; "this woman" 
would be " hazih al-Hurmah "), "I must not act vilely or rashly towards her," both 
vileness and rashness belonging to the many significations of *' Shatarah," which is most 
usually " cleverness." ST.] 



The Three Princes of China. 22 1 

Quoth the Prince in his mind, " Take her with thee and per- 
adventure she shall guide thee to somewhat of good : " and there- 
upon promised to bear her away. So she arose and led him into 
a closet where she showed him all the hoards of the Jew, ready 
moneys and jewellery and furniture and raiment ; and everything 
that was with her of riches and resources she committed to the 
young Prince, amongst these being the Water of Life. So they 
bore away the whole of that treasure and he also carried off the 
Jewess, who was beautiful exceedingly, none being her peer in 
that day. Then they crossed the wilds and the wastes, intending 

for the land of Al-Sin, and they persevered for a while of time. 

And Shahrazad was surprised by the dawn of day, and fell silent 
and ceased saying her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, 
and how enjoyable and delectable ! " Quoth she, " And where 
is this compared with that I would relate to you on the coming 
night an the Sovran suffer me to survive ? " Now when it was 
the next night and that was 

&e $>eton |DunUrcb snU Jpourteentft Xtgftt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night!" She replied: With 

love and good will I It hath reached me O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the young 
Prince ceased not wayfaring until the twain drew near to the 
capital of China 1 where, by the fiat of Fate and the sealed decree 
of Destiny, on entering the walls he found that his father had 
fared to the mercy of Allah Almighty, and that the city, being 
Kingless, had become like unto a flock of sheep lacking shepherd. 

1 In the text " Sind," still confounding this tale with the preceding. 



222 Supplemental Nights, 

Moreover he was certified that the Lords of his father's land and 
the Grandees of the realm and all the lieges were in the uttermost 
confusion. He went up to the palace and forgathered with his 
mother, and seeing that she had not been healed of her sickness, he 
brought her out the Water of Life and gave her to drink some 
little thereof whereby health returned to her and she rose from her 
couch and took seat and salam'd to him and asked concerning his 
brethren. However he concealed his secret thereanent fearing 
lest it induce in her weakly state a fresh attack and discovered to 
her naught but said, " Verily, we parted at such a place in order 
to seek the Water of Life." Then she looked upon his companion 
the Jewess (and she cast in the mould of loveliness) and she 
questioned him concerning the woman and he recounted t her 
the whole affair, first and last, still concealing for the reason 
aforesaid, the fate of his brothers. Now on the second day the 
bruit went abroad throughout the city that the King's son had 
returned ; so the Wazirs and Emirs and the Lords of the land and 
all who had their share in governance forgathered with him and 
they set him as King and Sultan in the stead of his sire. He took 
seat on the throne of his Kingship and bade and forebade and 
raised and deposed and so tarried for a while of time, until one day 
of the days when he determined to enjoy the hunt and chase and 
divert himself in pleasurable case. 1 So he and his host rode 
forth the city when his glance fell upon a Badawi girl who was 
standing with the Shaykh her father considering his retinue ; and 
the age of the maiden might have mastered thirteen years. But 
as soon as the King looked upon the girl love of her upon his 
heart alighted, and he was thereby engrossed, for she was perfect 
in beauty and comeliness. Hereupon he returned to his palace 
and sending for her father asked her of him in marriage ; the 
Shaykh, however, answered saying, " O our lord the Sultan, I will 

1 In text * Intihaba '1 furas," lit. = the snatching of opportunities, a jingle with 
"Kanas." 



The Three Princes of China. 223 

not give up my daughter save to one who hath a handicraft of his 
own, 1 for verily trade is a defence against poverty and folk say : 
Handicraft an it enrich not still it veileth." 1 Hereupon the King 
took thought in himself and said to the Shaykh, " O Man, I am 
Sovran and Sultan and with me is abundant good ;" but the other 
replied, " O King of the Age, in King-craft there is no trust." 
However, of his exceeding love to the girl the Sultan presently 
summoned the Shaykh of the Mat-makers and learnt from him 
the craft of plaiting and he wove these articles of various colours 
both plain and striped. 8 After this he sent for the father of the 
damsel and recounted to him what he had done and the Shaykh 
said to him " O King of the Age, my daughter is in poor case and 
you are King and haply from some matter may befal a serious 
matter ; moreover the lieges may say : Our King hath wived 
with a Badawi girl." " O Shaykh," replied the King, " all men 
are the sons of Adam and Eve." Hereupon the Badawi granted 
to him his daughter and got ready her requisites in the shortest 
possible time and when the marriage-tie was tied the King went in 
unto her and found her like unto a pearl. 4 So he rejoiced in her and 



1 [Compare with this episode the viith of Spitta Bey's Tales : Histoire du Prince qui 
apprit an metier. ST.] 

* if. enables a man to conceal the pressure of impecuniosity. 

1 In text " Al-Sadah wa al-Khatayat." 

4 Subaudi, " that hath, not been pierced." ' The first night," which is often so por- 
lentous a matter in England and upon the Continent (not of North America) is rarely 
treated as important by Orientals. A long theoretical familiarity with the worship of 
Venus 

Leaves not much mystery for the nuptial night. 

Such lore has been carefully cultivated by the " young person " with the able assistance of 
the ancient dames of the household, of her juvenile companions and co-evalsand especially 
of the slave-girls. Moreover not a few Moslems, even Egyptians, the most lecherous 
and salacious of men, in all ranks of life from prince to peasant take a pride in respecting 
the maiden for a few nights after the wedding-feast extending, perhaps to a whole week 
and sometimes more. A brutal haste is looked upon as "low " ; and, as sensible men, 
they provoke by fondling and toying Nature to speak ere proceeding to the final and 
critical act. In England it is very different. I have heard of brides over thirty years 
rid * ho had not the slightest suspicion concerning what complaisance was expected of 
them : out of mauvaise honte* the besetting sin of the respectable classes, neither mother 
not lather would venture to enlighten the elderly innocents. For a delicate girl to find 



224 Supplemental Nights. 

felt his heart at rest and after tarrying with her a full-told year, 
one chance day of the days he determined to go forth in disguise 
and to wander about town and solace himself with its spectacles 
alone and unattended. So he went into the vestiary where the 
garments were kept and doffing his dress donned a garb which con- 
verted him into a Darwaysh. After this he fared forth in early 
morning to stroll around the streets and enjoy the sights of the 
highways and markets, yet he knew not what was hidden from him 
in the World of the Future. Now when it was noon-tide he entered 
a street which set off from the Bazar and yet was no thoroughfare, 1 



a man introducing himself into her bedroom and her bed, the shock must be severe and 
the contact of hirsute breast and hairy limbs with a satiny skin is a strangeness which 
must often breed loathing and disgust. Too frequently also, instead of showing the 
utmost regard for virginal modesty and innocence (alias ignorance), the bridegroom will 
not put a check upon his passions and precipitates matters with the rage of the bull, 
mentis in venerem. Even after he hears "the cry" which, as the Arabs say, "must 
be cried," he has no mercy : the newly made woman lies quivering with mental agitation 
and physical pain, which not a few describe as resembling the tearing out of a back- 
tooth, and yet he insists upon repeating the operation, never supposing in his stupidity, 
that time must pass before the patient can have any sensation of pleasure and before the 
glories and delights of the sensual orgasm bathe her soul in bliss. Hence complaints, 
dissatisfaction, disgust, mainly caused by the man's fault, and hence not unfrequently a 
permanent distaste for the act of carnal congress. All women are by no means equally 
capable of such enjoyment, and not a few have become mothers of many children 
without ever being or becoming thoroughly reconciled to it. Especially in the case of 
highly nervous temperaments and these seem to be increasing in the United States and 
notably in New England the fear of nine months* pains and penalties makes the sex 
averse to the " deed of kind." The first child is perhaps welcomed, the second is an 
unpleasant prospect and there is a firm resolve not to conceive a third. But such conjugal 
chastity is incompatible, except in the case of " married saints," with a bon manage. 
The husband, scandalised and offended by the rejection and refusal of the wife, will 
seek a substitute more complaisant ; and the spouse also may " by the decree of Destiny " 
happen to meet the right man, the man for whom and for whom only every woman will 
sweep the floor. And then adieu to prudence and virtue, honour and fair fame. For, I 
repeat, it is the universal custom of civilized and Christian Europeans to plant their 
womankind upon a pedestal exposed as butts to every possible temptation : and, if they 
fall, as must often be expected, to assail them with obloquy and contempt for succumb- 
ing to trials imposed upon them by the stronger and less sensitive sex. Far more 
sensible and practical, by the side of these high idealists, shows the Moslem who guards 
his jewel with jealous care and who, if his " honour," despite every precaution, insist 
upon disgracing him, draws, the sabre and cuts her down with the general approbation 
and applause of society. 

1 [Arab. " 'Ali ghayri tarik," which I would translate "out of the way," like the 
Persian "bi- Rah." ST.] 



The Three Princes of China. 22$ 

and this he followed up until he reached the head and end, where 
stood a cook 1 making Kababs. So he said to himself, " Enter yon 
shop and dine therein." He did so and was met by sundry shop- 
men who seeing him in Darwaysh's garb welcomed him and 
greeted him and led him within, when he said to them, " I want a 
dinner." " Upon the head and the eyes be it," they replied and 
conducting him into a room within the shop showed him another 
till he came to the place intended when they said to him, " Enter 
herein, O my lord." So he pushed open the door and finding in 
the closet a matting and a prayer-rug 2 spread thereupon he said to 
himself, " By Allah, this is indeed a secret spot, well concealed 
from the eyes of folk." Then he went up to the prayer-rug and 
would have sat down upon it after pulling off his papooshes, but 
hardly had he settled himself in his seat when he fell through the 
floor for a depth of ten fathoms. And while falling he cried out, 
" Save me, O God the Saviour ; " for now he knew that the people 
of that place only pretended to make Kababs and they had digged 
a pit within their premises. Also he was certified that each and 
every who came in asking for dinner were led to that place where 
they found the prayer-rug bespread and supposed that it was set 
therein for the use of the diners. But when the Sultan fell from 
his seat into the souterrain, he was followed by the thieves who 
designed to murther him and to carry off his clothes, even as they 

had done to many others. And Shahrazad was surprised by the 

dawn of day and fell silent and ceased to say her permitted say. 
Then quoth her sister Dunyazad, " How sweet is thy story, O 
sister mine, and how enjoyable and delectable ! " Quoth she, 
'* And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ?" Now 

A 

when it was the next night and that was 



1 In text " Kababji " (for Kababji) seller of Kattbf, mutton or kid grilled in small 
squares and skewered : see vol. vi. 225. 
* In text "Sujjadah;" vol. vi. 193. 

VOL. V. * 



226 Supplemental Nights. 



l^untrrelr anto Sbt 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when the King 
fell into the pit (and he disguised in Darwaysh-garb) the thieves 
sought to slay him and carry off his clothes, when quoth he to 
them, " Wherefore kill me when my garments are not worth a 
thousand groats 1 and I own not a single one ? However, I have 
at hand a handicraft whereat I am ready to work sitting in this 
pit and do you take and sell my produce for a thousand faddahs ; 
and every day I will labour for you, finishing one and requiring 
naught save my meat and drink and perpetual privacy in your 
quarters." " At what craft art thou crafty ? " asked they, and he 
answered, " At mat-weaving : so do ye bring me a piastre 2 worth 
of rushes 3 and the same of yarn." Accordingly they fared forth 
and fetched him his need and presently he made a mat and said to 
them, "Take ye this and sell it not for less than a thousand 
faddahs." They hied out and carried the work to the Bazar where, 
as soon as the folk caught sight thereof, they crowded about the 
seller, each man offering more until the price had risen to a thousand 
and two hundred silvern nusfs. Hereupon said the thieves to 
themselves, " By Allah, this Darwaysh can profit us with much 
profit and enrich us without other trade ; " so every morning for 
ten days they brought him rushes and yarn and he wove for them 
a mat which they vended for a like sum, On this wise it happened 



1 In text " Faddah " all through. 

2 In text "Kirsh" ( = piastre) a word before explained. See Lane (M.E.) 
Appendix B. 

8 In Arab. " Samdr ; " from the Pers. " Sumar " = a reed, a rush. 



The Three Princes of China. 227 

to him ; but as regards the Wazirs and Emirs and lords of the 
land, they went up to the Council-chamber I for the first day and 
the second and the third until the week was ended and they 
awaited the coming of their King, but he came not, neither found 
they any tidings nor hit they upon any manifest traces and none 
knew whither he had wended. So they were sore exercised and 
confusion befel with much tittle-tattle of folk ; each one said his 
own say nor were they guided by any to what they should do. 
Furthermore, as often as they asked of the Harem they were 
answered, " We have no tidings of him ; " so they were perplext 
and at last they agreed, their King being clean lost, to set up a 
Sultan as his successor. However the Wazirs said, " Tarry ye until 
Allah shall open unto us a door whereby we shall be rightly 
directed to him." Now the King had required from the people of 
the pit rushes of various colours, red and green, and when they 
fetched them he fell to weaving a mat like those of the striped 
sort, whereon he figured by marks and signs the name of the quarter 
wherein he was gaoled 2 and discovered to his men the way thereto 
and the site itself ; after which he said to the thieves, " Verily this 
mat misfitteth every save those in the Royal Palace and its price 
is seven thousand faddahs. Do you take it and hie with it to the 
Sultan who shall buy it of you and pay you the price." They 
obeyed his bidding and wending to the palace of the Grand Wazir 
found him sitting with the Lords of the land and with the Nobles 
of the realm talking over the matter of the King when behold, 
those who brought the mat entered into his presence. Quoth the 
Minister, "What be that which is with you ? " and quoth they, " A 
mat ! " whereupon he bade them unroll it and they did so before 
him ; and he, being sagacious, experienced in all affairs, looked 



1 In Arab. " Dfwin : ** vols. vii. 340 ; ix. 1 08. 

1 Scott has (vol. vi. 373), <* The desired articles were furnished, and the Sultan setting 
to work, in a few days finished a mat, in which he ingeniously contrived to plait ia 
flowery characters, known only to himself and his vizier, the account of his situation." 



228 Supplemental Nights. 

thereat and fell to examining the bundle and turning it about, and 
considering it until suddenly he espied the signs thereupon figured. 
He at once understood what they meant and he was rightly 
directed to the place where the King was confined ; so he arose 
without delay and after ordering them to seize those who had 
brought the mat took with him a party and went forth, he and 
they, after mastering the marks which were upon the weft. He 
ceased not wending (and the people of the pit with him under 
arrest) until such time as he arrived at the place. Here they went 
in and opened the souterrain and brought out the King who was 
still in Darwaysh garb. Presently the Wazir sent for the Linkman 
and when he appeared they seized all who were in that place and 
struck off their heads ; but as for the women they put them into 
large sacks * of camel's hair and drowned them in the river : further- 
more, they spoiled all that was on that site and the Sultan gave 
orders to raze the house until it became level with the ground. 
When all this had been done they questioned the Sultan concerning 
the cause of that event and he informed them of what had befallen 
him from incept to conclusion and lastly he cried, " Wallahi ! the 
cause of my escape from this danger was naught save the handi- 
craft which I learnt ; to wit, the making of mats, and the Almighty 
requite with welfare him who taught me because he was the means 
of my release ; and, but for my learning this trade, ye had never 
known the way to discover me, seeing that Allah maketh for every 
effect a cause." And having on such wise ended this tale Ibn 
Ahyam 2 fell to relating to the King the history of 

1 In Arab. "Ghirdrah" (plur. "Gharair") = a sack. In Ibn Khali, (iv. pp. 90, 
104) it is a large sack for grain and the especial name of a tax on com. 

3 In the text " Mohammed ibn Ibrahim," another confusion with the last tale. This 
story is followed in the MS. by (i) "The History of the First Brave," (2) "The 
History of the Second Brave," and "The Tale of the Noodle and his Asses," which I 
have omitted because too feeble for insertion. 



THE RIGHTEOUS WAZIR WRONGFULLY 
GAOLED. 



THE RIGHTEOUS WAZIR WRONGFULLY GAOLED. 1 

IT is related that there was a King among the manifold Kings 
of Al-Hind, and he had a Wazir which was a right good 
counsellor to the realm and pitiful to the lieges and the Fakirs 
and merciful to the miserable and just in all his dealings. 
Despite this the Grandees of the kingdom hated him and envied 
him, and at all times and seasons when he went forth the presence 
or returned to his house, one of the Emirs would come forward 
and say to the King, " O our lord, verily the Wazir doth of doings 

thus and thus/' And Shahrazad was surprised by the dawn 

of day and fell silent and ceased saying her permitted say. Then 
quoth her sister Dunyazad, " How sweet and tasteful is thy 
tale, O sister mine, and how enjoyable and delectable ! " Quoth 
she, " And where is this compared with that I would relate to 
you on the coming night an the Sovran suffer me to survive ? " 
Now when it was the next night and that was 

<T!K Sbeben f^untorefc anfc / tocntpnintf) Xtgfjt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut 

short the watching of this our latter night ! " She replied : 

With love and good will ! It hath reached me, O auspicious 
King, the director, the right-guiding, lord of the rede which is 
benefiting and of deeds fair-seeming and worthy celebrating, 
that the Lords of the land, whenever the Wazir was absent 

1 Scott (vi. 375) " Story of the Good Vizier unjustly imprisoned." Gautticr (vi. 394) 
Histoirt du ban Vizier injustsmtnt empriioimJ. 



232 Supplemental Nights. 

traduced him and maligned him in the presence of the Sultan, 
saying, "The Minister doth such and such doings," and this 
continued for a while of time. Now one day of the days, as the 
Sultan was sitting in his palace behold, a running messenger 
came to him bearing letters from sundry of the provinces which 
were in his reign imploring help against their foemen's violence. 
" What may be done in this case ? " asked the Sultan, and his 
Nobles answered saying, " Send to them the Wazir," but they 
spake not this speech save in their resolve to ruin him and 
their determination to destroy him. Hereupon the King sent 
for him and summoned him and commanded him to journey 
to the places in question ; but those of whom the complaints 
had been made threw dangers and difficulties in his way. Said 
the Wazir, " Hearing and obeying ; " and after preparing himself 
for wayfare he set forth on his way. Now the Lords had 
despatched letters to the province whither he intended, apprising 
the folk of his coming, and saying to them, " Empower him not 
with anything, and if you avail to work him aught of wrong, 
so do." When the Wazir marched upon those places he was 
met by the people with welcomes and deputations to receive him 
and offer him presents and rarities and sumptuous gifts, and all 
who were therein honoured him with highmost honour. Presently 
he sent for their adversaries, and having brought them before him 
made peace between the two parties, and their gladness increased 
and their sadness ceased, and he tarried with them for a month 
full-told ; after which he set out on his homeward march. The 
Lords, however, had reported all this to the King and they were 
right sore and sorrowful, for that their desire had been the 
destruction of the Minister. And one day of the days as the 
Wazir was sitting at home, behold, a party of Chamberlains 
appeared before him and summoned him to the presence, saying, 
" Arise, the King requireth thee." He rose without stay or 
delay, and taking horse made for the presence, and ceased not 



The Righteous Wasir Wrongfully Gaoled. 233 

riding until he had reached the palace and had gone into the King, 
who forthright bade throw him into gaol. (Now it happened 
that the prison had seven doors.) 1 Cried the Wazir, " There is no 
Majesty and there is no Might save in Allah, the Glorious, the 
Great ; and verily we be Allah's and unto Him are we returning ! 
Would I wot why and wherefore the King hath confined me and 
for what cause ; but Omnipotence is Allah's." As soon as the 
Minister was quartered in his new quarters the Sovran sent 
to interdict his eating any food of flesh-kind, allowing only 
bread and cheese and olives and oil, and so left him in durance 
vile. Hereupon all the folk applied them to addressing the King 
with petitions and to interceding for the captive ; but this was not 
possible ; nay, the Sultan's wrath waxed hotter nor did it soon cool, 
for the Wazir abode in gaol during the longsome length of seven 
years. As last one day of the days that Sultan went forth dis- 
guised in Darwaysh-garb and toured about town unattended, and 
ceased not walking until he reached and passed before the palace 
of the Wazir, where he found a gathering of much folk, some 
sweeping and others sprinkling water, and others spreading, 2 
whilst the Harem and household were in high glee and gladness. 
He stood there amongst the spectators and presently asked what 
was doing, and they informed him, saying, " The Wazir returneth 
from abroad this night and folk have been informed by messenger 
that the Sultan hath deigned restore him to favour and expressed 
himself satisfied, so presently we shall see him once more at home." 
" Praise be to Allah ! " quoth the King in his mind ; " by the 



1 This detail has no significance, though perhaps its object may be to affect the circum- 
stantial, a favourite manoeuvre with the Rawi. [It may mean that the prisoner had 
to pass through seven gates before reaching it, to indicate its formidable strength and 
the hopelessness of all escape, except perhaps by a seven-warded, or as the Arabs would 
say, a seven-pinned key of gold. In the modern tale mentioned on p. 223 the kid- 
napped Prince and his Wazir are made to pass " through one door after the other until 
seven doors were passed," to emphasise the utter seclusion of their hiding place. ST.] 

* i.e. the mats and mattresses, rugs and carpets, pillows and cushions which compose 
the chain, tables and beds of a well- to-do Eastern lodging. 



234 Supplemental Nights. 

Almighty, this occurrence hath no cause, and how went the bruit 
abroad that the King hath again accepted him ? And now there 
is no help but that I forgather with the Wazir and see what there 
may be to do and how this occurred." The Sultan increased in 
disquietude therefor, so he went and bought a somewhat of bread 
and repairing to the gaol (he being still in Fakir's garb) accosted 
the gaoler and said to him, "Allah upon thee, O my lord, open to 
me the bridewell that I may enter and distribute this provaunt 
among the prisoners, for that I have obliged myself to such course 
by oath, and the cause is that when suffering from a sickness which 
brought me nigh to death's door I vowed a vow and sware a 
strong swear that, an Almighty Allah deign heal me, I would buy 
somewhat of bread and dole it out to the inmates of the gaol. 1 
So here am I come for such purpose." Upon this the man opened 
to him the door and he went in and all divided the bread 
amongst the captives yet he saw not the Wazir ; so he said to the 
gaoler, " Hath any one remained that I may dole to him his 
share ? " " O Darwaysh," said the other, " whereof askest thou ? " 
and said the Eakir, " O my lord, I have sworn an oath and Allah 
upon thee, if there be among the captives any save these I have 
seen, do thou tell me thereof." Quoth the man, " There remaineth 
none save the Wazir who is in another place, but indeed he is not 
in want ;" and quoth the Fakir, " O my lord, my desire is to free 
myself from the obligation of mine oath." Accordingly the gaoler 
led him in to the Wazir and when the Darwaysh drew nigh the 
visitor shrieked and fell fainting to the floor, and the warder seeing 
him prostrate left him to himself and went his ways. Hereupon 
the Minister came to him and sprinkling somewhat of water upon 
his face said to him, " O Darwaysh, there is no harm to thee ! " 
So the Fakir arose and said, " O my lord, my heart hath been 



1 The pretext was natural. Pious Moslems often make such vows and sometimes 
oblige themselves to feed the street dogs with good bread. 



The Righteous Wasir Wrongfully Gaoled. 235 

upon thee for a while of time ; And Shahrazad was surprised 

by the dawn of day and fell silent and ceased to say her per- 
mitted say. Then quoth her sister Dunyazad, " How sweet is thy 
story, O sister mine, and how enjoyable and delectable ! " Quoth 
she, " And where is this compared with that I would relate to you 
on the coming night an the King suffer me to survive ? " Now 
when it was the next night and that was 



fteben pjunfcrrt anil ^tits-first 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that quoth the 
Fakir to the Wazir, " By Allah, O my lord, my heart hath indeed 
been with thee for this space of seven years ; and often as I went 
to thy mansion, they told me that the Sultan is wroth with the 
Wazir ; withal I still awaited for thee until this very day, when I 
repaired to thy quarters according to my custom and I found in 
thy house much folk, this sweeping and that sprinkling and that 
spreading, and all were in joyous case. So I asked of the by- 
standers and they informed me that the Sovran hath become satis- 
fied with thee and that on the ensuing night thou wilt hie thee home 
for that this thy saying is soothfast." l " O Darwaysh," replied the 
other, 4<> Tis true that I sent to my household and informed them 
thereof, for that I have received welcome news from an event befel 
me ; so I bade apprise those at home that the Sultan is satisfied 
with me ; and to me, O Darwaysh, hath betided a matter wondrous 
and an occurrence marvellous; were it written with needle-gravers 

1 In text " Min hakk hizi '1-KaUm sahitu" 



236 Supplemental Nights. 

upon the eye-corners it had been a warning to whoso would be 
warned." The Fakir asked, " And what may be that ? " and the 
other answered : By Allah, O Darwaysh, the while I was in the 
service of His Highness the King, I was a true counsellor to him 
and pitiful to the lieges and I never deceived him nor did I betray 
him at any time at all ; and often as he sent me to a place wherein 

3?**v 

were mutual strife and trouble and wrong and tyranny, I smoothed 
matters and pacified the folk and righted wrongs amongst them by 
the power of Almighty Allah. But one day of the days, my mind 
was set upon riding out to the waste lands about the town and the 
gardens thereof, by way of solacing myself; so I embarked in a 
little ca'fque * upon the river and when we were amid stream I had 
a longing for coffee ; 2 so I said to the boatman, " Abide in this 
place and throw out the anchor while we drink coffee."- Hereat 
all my suite arose and busied themselves in preparing it until 'twas 
ready and I had a finjan 3 worth a treasury 4 of money which they 
filled and passed to me. I took it as I was sitting upon the gunwale 
of the boat whence it dropped into the stream ; and I was sorely 



1 In text " Kaik" and " Kaik-jf," the well-known caique of the Bosphorus, a term 
which bears a curious family resemblance to the " Kayak " of the Eskimos. 

2 Here coffee is mentioned without tobacco, whereas in more modern days the two 
are intimately connected. And the reason is purely hygienic. Smoking increases the 
pulsations without strengthening them and depresses the heart -action with a calming and 
soothing effect. Coffee, like alcohol, affects the circulation in the reverse way by exciting 
it through the nervous system; and not a few authorities advise habitual smokers to end 
the day and prepare for rest with a glass of spirits and water. It is to be desired that 
the ignorants who write about " that filthy tobacco " would take the trouble to observe its 
effects on a large scale, and not base the strongest and extremest opinions, as is the wont 
of the Anglo-Saxon Halb-bildung, upon the narrowest and shakiest of vases. In Egypt, 
India and other parts of the Eastern world they will find nicotiana used by men, women 
and children, of all ranks and ages ; and the study of these millions would greatly 
modify the results of observing a few hundreds at home. But, as in the case of opium- 
eating, populus vult decipi, the philanthrope does not want to know the truth, indeed he 
shrinks from it and loathes it. All he cares for is his own especial " fad." 

3 Arab. "Fihjal" systematically repeated for "Finjan" pronounced in Egypt 
"Fingan: see vol. viii. 200. [The plural " Fanajil," pronounced Fanagll, occurs in 
Spitta Bey's Contes Arabes Modernes, p. 92, and in his Grammar, p. 26, the same 
author states that the forms " Fingan " and "Fingal " are used promiscuously. ST.] 

For the " Khaznah " (Khazinah) or 10,000 kfs each = ^"5, see vols. ii. 84 ; 
iii. 278. 



Thi Righteous Wazir Wrongfully Gaoltd. 237 

sorrowful therefor, because that cup was a souvenir. Seeing this, 
all in the boat arose and sent for a diver who asked, saying, "In 
what place hath the finjan fallen that I may seek it ? and do ye 
inform me of its whereabouts." So we sought for a pebble in the 
caique but we found none, and as I wore upon my finger a signet- 
ring which was worth two treasuries of money I drew it off and 
cast it into the water crying, " The cup fell from me in this place." 
But when the ducker saw me throw my ring he said to me, 
" Wherefore, O my lord, hast thou parted with thy seal ? " and 
said I to him, "The deed is done." Then he went down and 
plunged into the deep for a while and behold he came up grasping 
the cup, in the middle of which we saw the signet-ring. Now 
when this mighty great matter befel me, I said to myself, " Ho 
certain person, there remaineth upon this good luck no better 
luck ; and haply there will befal thee somewhat contrary to this." > 
However those with me rejoiced at the finding of my two losses, 
nor did any fear therefrom my change of state and downfall, but 
they wondered and said, " By Allah, this is a rare matter ! " Then 
we went forward in the caique until we had reached the place 
intended, where we tarried the whole of that day and presently 
returned home. But hardly was I settled and had I taken seat in 
my home-quarters when behold, a party of Chamberlains of the 
King's suite came in to me and said, " The Sultan requireth thee ! " 
Accordingly, I arose and mounted horse and rode on till I had 
come to the palace and entered the presence ; and I designed to 
offer suit and service to the King as was my wont, when suddenly 
he cried, " Carry him away." So they bore me off and confined 



1 A euphuism meaning some disaster. The text contains a favourite incident in 
folk-lore ; the first instance, I believe, being that of Polycrates of Samos according to 
Herodotus (lib. iii. 41-42). The theory is supported after a fashion by experience 
amongst all versed in that melancholy wisdom the " knowledge of the world.*' As Syr 
Cauline the knight philosophically says : 

Everye white will have its blacke, 
And evcryc sweete its sowre : tic. 



238 Supplemental Nights. 

me in this place, after which the Sultan sent and interdicted me from 
eating a tittle of flesh food, and here I am after the space of seven 
years, O Darwaysh, still in the same condition. Now on the morning 
of this day my stomach craved for meat, so I said to the gaoler, " O 
Such-and-such, 'tis now seven years since I tasted flesh, so take 
this ashrafi and bring us an ounce of meat." He accepted the 
money saying, " 'Tis well," and went forth from me and brought 

me my need. And Shahrazad was surprised by the dawn of day 

and fell silent and ceased saying her permitted say. Then quoth 
her sister Dunyazad, " How sweet and tasteful is thy tale, O sister 
mine, and how enjoyable and delectable!" Quoth she, "And 
where is this compared with that I would relate to you on the 
coming night an the Sovran suffer me to survive ? " Now when it 
was the next night and that was 



antr f)trtg--t!w& 



DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale, that we may cut short 
the watching of this our latter night!" She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting, 
and of deeds fair-seeming and worthy celebrating, that 
the Wazir continued to the Fakir, "Then, O Darwaysh, we 
divided the meat (I and the gaoler) with our fingers, and we 
washed it and set it upon the hearth, building a fire beneath 
it until it was cooked, when we took it off, and after waiting 
awhile dished it up and were about to eat it. But it hap- 
pened to be noon-tide, and the hour of incumbent orisons, so we 
said, "Let us pray our prayers ; " and we arose and made the 
Wuzu ablution, and went through the mid-day devotions. After 
this we set the plate before us ; and I, removing its cover, put forth 



The Righteous Wazir Wrongfully Gaoled. 239 

my hand to take up a bit of meat, but as I took it, behold, a mouse 
passed over that same morsel with its tail and paws. 1 I cried, 
" There is no Majesty and there is no Might save in Allah the 
Glorious, the Great ! I have divided this meat with my own hand 
and have cooked it myself, so how could this matter have occurred? 
However, Allah the Omniscient haply knoweth that the stumbling 
stone hath been removed from my path," and this I said, for when 
I saw that mouse do on such wise I felt that glad news and good 
tidings were coming from the Lord of the Heavens and the Earth. 
So I sent to my home and informed them that the Sultan was 
satisfied with me, for things when at their worst mend, and in 
joyance end ; and I opine, O Darwaysh, that all my troubles have 
now ceased. Said to him the Fakir," Alhamdolillah Glory be to 
God O my lord, who hath sent thee forerunners of welfare.'' 
Then he arose from beside the Wazir, and went forth and ceased 
not wending until he came to his palace where he doffed his dis- 
guise and donned the garments of the Kings, and taking seat upon 
the throne of his Kingship summoned the Wazir from his gaol in 
all joy, and set him between his hands and gifted him with sump- 
tuous gifts. And all displeasure in the Sultan's heart being 
removed from the Wazir he committed to him once more the 
management of all his affairs. 2 But when Ibn Ahyam (continued 
Shahrazad) had ended his history of the Righteous Wazir he 
presently began to tell the tale of 



* Thus making the food impure and unfit for a religious Moslem to eat. Scott (vi. 378) 
has " when a huge rat running from his hole leaped into the dish which was placed upon 
/be floor." He is probably thinking of the East Indian "bandycoot." 

* In text this tale concludes, " It is ended and this (next) is the History of the Barber." 



THE CAIRENE YOUTH. THE BARBER 
AND THE CAPTAIN. 



THE CAIRENE YOUTH, THE BARBER, AND THE 

CAPTAIN. 

IT is related that in Misr there was a Youth, a Shalabf, 1 sans peer 
for semblance and excellence, and he had to friend a lovely woman 
whose husband was a YuzbdsM' or captain. Now whenever that 
young man or his playmate would fain conjoin, each with other, 
union proved almost impossible and yet his heart was always hanging 
to her love and she was in similar state and even more enamoured, 
for that he was passing fair of form and feature. One day of the 
days the Captain returned home and said to his wife, " I am invited 
to such a place this afternoon, therefore an thou require aught 
ask it of me ere I go." Cried they, 8 " We want nothing save thy 
safety ; " yet were they delighted therewith, and the youth's friend 
said, " Alhamdolillah Glory to God this day we will send to a 
certain person and bring him hither and we will make merry he 
and I." As soon as the husband fared forth his home in order to 
visit the gardens according to his invitation, the wife said to a 
small boy which was an eunuch beside her, " Ho boy, hie thee to 
Such-an-one (the Shalabi) and seek him till thou forgather with 
him and say to him : My lady salameth to thee and saith, Come 
to her house at this moment." So the little slave went from his 
mistress and ceased not wending to seek the Shalabi (her friend) till 
he found him in a barber's booth where at that time it was his 

1 A dandy, a macaroni, from the Turk. Chelebi, see vol. I. 22. Here the woid it 
thoroughly Arabised. In old Turk, it means, a Prince of the blood ; in mod. times a 
gentleman, Greek or European. 

1 lathe text "tfibasM ( VlLi,! ) or " Utbrfsha, a vile Egyptianism for Yu*bahi 
B head of a hundred (men) centurion, captain. 

* StiL the household, the Harem, etc. As usual, the masc. is used for the (em. 



244 Supplemental Nights. 

design to have his head shaved and he had ordered the shaver so 
to do. The man said to him, " O, my lord, may this our day be 
blessed !" whereupon he brought out from his budget a clean towel, 
and going up to the Shalabi dispread it all about his breast. 
Then he took his turband and hung it to a peg 1 and placing 
a basin before him washed his pate, and was about to poll 
it when behold, the boy-slave passed within softly pacing, and! 
inclining to him whispered in his ear confidentially between them 
twain so that none might overhear them, " My lady So-and-so 
sendeth thee many salams and biddeth me let thee know that to- 
day the coast is clear, the Captain being invited out to a certain 
place. Do thou come to her at once and if thou delay but a little 
thou mayst not avail to possess her nor may she possess thee, 
and if thou be really reminded to forgather with her come with 
all speed." Hearing these words of the boy the lover's wits were 
wildered and he could not keep patience ; no, not for a minute ; 
and he cried to the Barber, " Dry my head this instant and I will 
return to thee, for I am io haste to finish a requirement." With 
these words he put his hand into his breast pouch and pulling out 
an ashrafi gave it to the Barber, who said in himself, " An he have 
given me a gold-piece for wetting his poll, how will it be when I 
shall have polled him ? Doubtless he will then gift me with half a 
score of dinars ! " Hereupon the youth went forth from the Barber 
who followed him saying, " Allah upon thee, O my lord, when 
thou shalt have ended thy business, return to me that I may shave 
thy scalp and 'twere better that thou come to the shop." " Right 
well," said the youth, " we will presently return to thee," and he 
continued walking until he drew near the place of his playmate 
when suddenly the Barber caught him up a second time And 



1 [Ar. " Al-Rashdkah," *a word is not found in the common lexicons. In Dozy and 
"Engelmann's Glossary of Spanish and Portuguese words derived from the Arabic," 
it is said to be a fork with three prongs, here probably a hat-stand in the shape of such 
a fork. <ST.] 



The Cairene Youth > the Barber, and the Captain. 245 

Shahrazad was surprised by the dawn of day and fell silent and 
ceased to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable 1" Quoth she, "And where is this compared with 
that I would relate to you on the coming night an the King 
suffer me to survive ? " Now when it was the next night and 
that was 

fte &cbcn ]$un*rrt anfc vT&irtii.fift!) JUfgfct, 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night!" She replied: With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when the youth 
approached the house of his friends, suddenly the Barber caught 
him up hard by thereto and placing himself in front said, " Allah 
upon thee, O my lord, do not forget me, but be sure of return to 
the shop that I may poll thee." Quoth the youth to him in his 
folly, " 'Tis well, O Man, I will certainly come back to thee and 
will not forget thy shop." So the lover left him and ganged his 
gait and presently went up to the home of his friend, whilst the 
Barber stayed expecting him and remained standing at the door ; 
and of the denseness of the tonsorial wits would not budge from 
that place and would await the youth that he might shave him. Such 
was the case with them ; but as regards the Yuzbashi, when he went 
forth from his house bent upon seeking his friend who had invited 
him, he found that a serious matter of business ] would hinder his 
giving the entertainment, so the host said to the Captain, " Allah 
upon thee, O my lord, pardon me for I have this day a matter 



1 In text " Shi'il "copyist's error for " SMghil," act. part, of " Shughl" = business, 
affairs. [Here it sUnds probably for the fuller "Shughl shighil," an urgent 
business. ST.] 



246 Supplemental Nights. 

which will prevent my going forth to the garden and Inshallah^. 
God willing on the morrow we will there meet and enjoy our- 
selves, we and thou, free and with hearts at rest ; for a man who 
hath work in hand may not take his pleasure and his though t5 
will remain ever preoccupied." Hereupon quoth the Captain 
" Sooth thou hast said, O Such-and-such, and herein there is naught 
to excuse of harm or hindrance, and the day's engagement between 
us if it be not to-morrow will come after to-morrow." So he fare- 
welled his host and left him and returned homewards. Now that 
Yuzbashi was a man of honour and sagacity and pluck and spunk 
and by nature a brave. He ceased not wending until he had 
reached his home where he found the Barber standing at the 
house-door and the fellow came up to him and said, " Allah, upon 
thee, O my lord, when thou goest within do thou send me down 
a handsome youth who went upstairs into this dwelling." The 
Yuzbashi turned upon him with a face fiery as ruddy sparks and 
cried to him, " What, O Man, dost thou say that one hath gone up 
to my house, O pimp, O pander ? * What manner of man can 
enter therein and I absent ? " Quoth the Barber, " By Allah, O 
my lord, one did go up whilst I stood awaiting him the while he 
passed out of my sight ; so when thou art abovestairs do thou send 
him down to me, saying : Thine own Barber awaiteth thee at the 
entrance below/' Now when the Yuzbashi heard these words, he 
waxed wroth with exceeding wrath and going up into his house 
with haste and hurry knocked at the inner door which defended 
the Harem. The inmates heard him and knew that it was he, 
and the Youth fell to piddling in his bag-trowsers ; but the woman 
took him and hid him in the shaft of the cistern 2 and going forth 
opened the door to her husband. Cried the Yuzbashi, " Of a truth, 



1 In text " Ya 'Ars, ya Mu'arras" : vol. i. 338. 

2 In Syria most houses have a rain cistern or tank into which the terrace-roof drains 
and which looks from above like a well with a cover. The water must have been lo& 
when the lover hid himself in the reservoir. 



The Cairene Youth^ the Barber, and the Captain. 247 

hath any right or reason to say that here in this house is a man ? M| 
and she replied, " Oh, the shame of me ! How ever, O my lord, can 
there be here a man ? " * So the Yuzbashi went about seeking and 
searching but he came not upon any ; then he went down to the 
Barber wight and cried, " O Man, I have found none upstairs save 
the womenkind ; " but the Barber replied, " By Allah, O my lord, 
he went up before my eyes and I am still awaiting him." Then 
the Captain hurried away a second time and rummaged about, 
high and low, and left no place whereinto he did not pry and spy, 
yet he came upon no one. He was perplext at his affair and again 
going down to the Barber said to him, " O Man, we have found 
none." Still the fellow said to him doggedly " Withal a man did 
go within, whilst I who am his familiar here stand expecting him, 
and thou sayest forsooth he is not there, albeit he be abovestairs and 
after he went in he never came out until this tide." Hereupon the 
Captain returned to his Harem a third time and a fourth time unto 
the seventh time ; but he found no one ; so he was dazed and amazed 
and the going in and faring out were longsome to him. All this 
and the youth concealed in the cistern shaft lay listening to their 
dialogue and he said, " Allah ruin this rascal Barber ! " but he 
was sore afraid and he quaked with fright lest the Yuzbashi slay 

1 [In the MS. " Mia Hakk la-hu Asl an 'and-na huna Rajil," a thoroughly popular 
phrase. " Min Hakk " and " min Hakkan," where in the adverbial meaning of 
Hakkan its grammatical form as an accusative is so far forgotten that it allows itself 
to be governed by the preposition " min," is rendered by Bocthor " tout de bon," 
" seVieusemcnt." "Asl" = root has here the meaning of foundation in fact. The 
literal translation of the passage would therefore be : " Forsooth, is there any truth in it that 
a man is here in our house ? " Min Hakk " has occurred page 235, where the text, quoted 
in the note, may perhaps be translated: 4< Of a truth, is this saying soothfast ?" ST.] 

1 [The MS. has : Y4 Gharati a-Zay mi huni Rajil ;" " Yi Gharati " will recur 
presently, p. 256, along with " yd Musibatt " = Oh ray calamity ! I take it therefore to 
be an exclamation of distress from " Gharat " = invasion, with its incidents of devas- 
tation, rapine and ruin. It would be the natural outcry of the women left helpless in an 
unprotected camp, when invaded by a hostile tribe. In " a-Zay ma" the latter particle 
is not the negative, but the pronoun, giving to '* a-Zay" = " in what manner," " how ?" 
the more emphatical sense of how ever ? " In the same sense we find it again, infra, 
Night 754, "a-Zay mi tafutnl = how canst thou quit me ? I would therefore render : 
" Woe me, I am undone, how ever should there be a man here ? " or something to that 
purpose ST.] 



248 Supplemental Nights. 

him and also slay his wife. Now after the eighth time the Captain 
came down to the Barber and said to him, " An thou saw him 
enter, up along with me and seek for him." The man did 
accordingly, but when the two had examined every site, they came 
upon no one ; so the Barber was stupefied and said to himself 
" Whoso went \ip before me and I looking upon him, whither can 
he have wended ? " Then he fell to pondering and presently said, 
"By Allah, verily this is a wondrous matter that we have not 
discovered him ; " but the Yuzbashi cried fiercely, " By the life of 
my head and by Him who created all creatures and numbered thef 
numberings thereof, an I find not this fellow needs must I do thee 
die." The Barber of his exceeding terror fell to rummaging all 
the places but it fortuned that he did not look into the shaft of the 
cistern ; however at last he said, " There remaineth for us only the 

cistern-shaft ; " And Shahrazad was surprised by the dawn of 

day, and fell silent, and ceased saying her permitted say. Then 
quoth her sister Dunyazad, " How sweet and tasteful is thy tale, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the Sovran suffer me to survive ? " Now 
when it was the next night and that was 

Je Sbeben ^untafc anfc 2nwtg=sebenrt) Jli$t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-se'eming and worthy celebrating, that the Barber 
wight, after he and the Captain had finished their search without 
finding anyone, said, "There remaineth to us only the cistern- 
shaft ; " so he went and peered therein, but he could 'not use his 



The Cairene Youth, the Barber, and the Captain. 249 

sight ovcrwell. Hereat the Yuzbashi came up behind him and 
cuffed him with a mighty cuff upon the neck and laid him 
prostrate and insensible at the mouth of the shaft. Now when 
the woman heard the Barber saying, " Let us explore the door 
which openeth upon the cistern-shaft," she feared from the Yuz- 
bashi, so coming up to him she said, " O my lord, how is it that 
thou art a Captain and that thy worth and thy length and thy 
breadth are on such wise ; withal thou obeyest the word of a fellow 
Jinn-mad * and sayest that there is a man in thine own house. 
This is indeed a reproach to thee." So the YuzbaShi of his 
stupidity believed her, and approaching the Barber on the edge of 
the cistern-shaft cuffed him with a cuff whose excess of violence 
dazed him and he fell upon the floor retaining naught of his 
senses. When the woman saw this she cried to her husband, 
" Pinion his elbows at this moment and suffer me take my due 
of him by a sound drubbing, and then let him go." " This is 
the right rede," quoth he and after all was done she cried to her 
husband, " Come with us above that we enjoy our pleasure, and 
Alhamdolillah that thou didst not go to the place of invitation for 
I should have been desolate by thine absence this day." So they 
ascended and sat together, each beside other, and they sported and 
were gladdened and rejoiced ; and after that the Captain lay down 
and was presently drowned in slumber. Seeing this the wife arose 
and repaired to the cistern-shaft wherefrom she released her 
beloved and finding all his clothes in a filthy state from the excess 
of what had befallen him of affright penetrating into his heart by 
reason of the Yuzbashi, she doffed his dress and bringing a bundle 
of clean clothing garbed him therein ; after which his fear was 
calmed and his heart comforted and he was set on the right way. 
Then she led him to a private stead, wherein they twain, he and 
she, took their joyance and had their pleasure and made merry for 

1 In Persian be would be called " Barf.stricken," tmilttn by the Fairies. 



250 Supplemental Nights 

the space of three hours, till such time as each had had fullest will 
of other. After this he went forth from her and the Veiler veiled 
him. On such wise were the wife's doings ; but as regards what 
befel the Barber-man, he ceased not to remain strown on the 
ground and dazed by the stress of the blow and he abode there 
pinioned for a while. About mid-afternoon the Yuzbashi's wife 
went to her husband and awaking him from sleep made for him 
coffee which he drank and felt cheered ; and he knew nothing 
anent that his spouse had done with her beloved during the while 
he slumbered like unto a he-goat. So she said to him, " Rise up and 
go we to the man and do thou drub him with the soundest drub- 
bing and turn him out." Quoth he, "Yes indeed, by Allah verily 
he deserveth this, the pimp ! the pander ! the procurer !" Accord- 
ingly he went to him and finding him lying upon the ground 
raised him and said to him, " Up with thee and let us seek the 
man whereof thou spakest." Hereupon the Barber arose and 
went down into the cistern-shaft where he found none and there- 
with the Captain laid the fellow upon his back ; and, baring his arms 
to his elbows, seized a Nabbut 1 and beat him till he made water in 
his bag-trousers ; after which he let him go. So the Barber arose 
and he in doleful dumps, and went off from the house and ceased 
not wending until he reached his shop about sunset, hardly 
believing in his own safety. But (resumed Shahrazad) as regards 
the history of the woman who was a fornicatress and an adultress, 
I have to relate to thee the following story of 



1 A quarter-staff (vols. i, 234 : viii. 186.) opp. to the " Dabbus" or club-stick of the 
Badawin, the CaffreY " Knob-kerry, " which is also called by the Arabs. " Kan*, " 
pron. "Gana." 



THE GOODWIFE OF CAIRO AND HER 
FOUR GALLANTS. 



THE GOODWIFE OF CAIRO AND HER FOUR 

GALLANTS. 1 

IT is said that in Misr lived a woman, a model of beauty and 
loveliness and stature and perfect grace, who had a difficulty with a 
man which was a Kazi and after this fashion it befel. She was the 
wife of an Emir 1 and she was wont to visit the Baths once a 
month ; and when the appointed term for her going forth had come, 
she adorned herself and perfumed herself and beautified herself 
and hastened, tripping and stumbling, 8 to the Hammdm. Now 
her path passed by the Kazi's court-house where she saw many 
a man 4 and she stopped to enjoy the spectacle, upon which the 
Judge himself glanced at her with a glance of eyes that bequeathed 
to him a thousand sighs and he asked her saying, "O woman, 
hast thou any want ?" " No indeed/ 1 answered she, " I have none." 
Then he inclined to her and drawing near her said, "O lady 
mine and O light of these eyne, is union possible between us 
twain ?" She replied, " 'Tis possible " and he enquired of her 

1 Scott's "Story of the Lady of Cairo and her four Gallants " (vol. vi, 380): 
Gautticr, Histoirt fune Dame du Caire tt de sts Calans (vi. 400) . This tale has travelled 
over the Eastern world. See in my vol. vi. 172 "The Lady and her Five Suitors," 
and the " Story of the Merchant's Wife and her Suitors " in Scott's " Tales, Anecdotes, 
and Letters" (Cadell, London, 1800), which is in fact a garbled version of the former, 
introduced into the repertoire of "The Seven Wazlrs." I translate the W. M. version 
of the tale because it is the most primitive known to me ; and I shall point oat tht 
portions where it lacks finish. 

3 This tide does not appear till p. 463 (vol. v.)of the MS., and it re-appears in 
vol. vi. 8. 

' i.e. in her haste : the text has " Kharrat." The Persians who rhetorically 
exaggerate everything say " rising and sinking like the dust of the road." [I doubt 
whether "Kharrat " could have the meaning given to it in the translation. The word in 
the MS. has no Tashdid and I think the careless scribe meant it for " Khar aj at," she 
went out. ST.] 

4 {I read "Nas malmtimln = assembled men, a crowd of people." ST.) 



2 54 Supplemental Nights. 

when it could be, and she made an appointment with him saying, 
" Do thou come to me after supper-time," And Shahrazad was 
surprised by the dawn of day and fell silent and ceased to say 
her permitted say. Then quoth her sister Dunyazad, " How sweet 
is thy story, O sister mine, and how enjoyable and delectable !" 
Quoth she, "And where is this compared with that I would 
relate to you on the coming night an the King suffer me to 
survive ?" Now when it was the next night and that was 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night." She replied : -- With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Goodwife 
said to the Kazi, " Do thou come to me after supper-time," and 
went her ways and entered the Hammam, where she washed her- 
self and cleaned herself ; then, coming out thence, she determined 
to go home. But she was met on her road by a Gentleman x who 
was Shahbandar of the Trader-guild, and he seeing her set his 
affections upon her ; so he accosted her, saying, " Is ? t possible that 
we ever be merry together ? " Hereat she appointed him to come 
when supper was done, after which she left him and ganged her 
gait. As she neared her home she was met by a Butcher whose 
heart inclined to her, so he addressed her saying, " Is union pos- 
sible ? " and she appointed him to visit her an hour after supper 
had been eaten. Then she went home and mounting the stairs 



1 " Rajul Khwajd : " see vol. vi. 46, etc. For " Shdhbandar " = king of the port, a 
harbour- master, whose post I have compared with our " Consul," see vol. iv. 29. It is 
often, however, applied to Government officials who superintend trade and levy duties 
at inland marts*. 



The Good-wife of Cairo and her Four Gallants. 255 

took seat in the upper saloon open to the air, where she doffed 
her head-veil ! and all that was upon her head. Now in the neigh- 
bourhood of her house was a Trader and he had mounted to 
the terrace-roof for a reason ; so when the woman bared her 
hair and taking up a comb began to dry and prepare it for 
dressing, his eyes fell upon her whilst so engaged, and his heart 
was engrossed with her love. Presently he sent to her an old 
woman ; and she returned him a reply and appointed him to visit 
her house during the night after supper-tide. On this wise she had 
promised herself to four men. 2 Now the Kazi had got ready for 
her a Kohl-style and the Gentleman had prepared for her a fine 
suit of clothes and the Butcher had led for her a full-sized ram 
and the Trader had set apart for her two pieces of silk. As soon 
as it was supper-time, behold, the Kazi repaired to her in privacy 
bringing his gift and knocked at the door which he found un- 
bolted and she cried to him, " Come in." Accordingly he entered 
to her and presented to her that which was with him, but hardly 
had he settled himself comfortably in his seat when the Gentle- 
man arrived and also rapped. Quoth the Kazi to the Goodwife, 
" Who may this be ? " and quoth she, "Fear thou nothing, but 
arise and doff thy dress ; " so he stripped himself altogether and 
she garbed him in a gaberdine and bonnet 8 and hid him in a closet 
and went to open the door. Hereupon appeared the Consul and 
she let him in and accepted what he had brought and seated 



1 Arab. ' Khimir," a veil or rather a covering for the back of the head. This was 
the especial whorishness with which Shahrazad taxes the Goodwife : she had been too 
prodigal of her charms, for the occiput and the " back hair" should not be displayed 
even to the moon. 

9 These four become five in the more finished tale the King, the Wazir, the Kazi, the 
Wali or Chief of Police and the Carpenter. Moreover each one is dressed in different 
costume, gowns yellow, blue, red and patched with headgear equally absurd. 

J In text " Turtur "= the Badawi's bonnet: vol. ii. 143. Mr. Doughty (i. 160) 
found at Al-Khuraybah the figure of an ancient Arab wearing a close tunic to the knee 
and bearing on poll a coif. At Al-'Ula he was shown an ancient image of a man's head 
cut in sandstone : upon the crown was a low pointed bonnet. " Long caps" are also 
noticed in i. 562 ; and we ate told that they were " worn in outlandish guise in Arabia." 



2 56 Supplemental Nights. 

him beside her. But hardly had he settled down when, behold, 
there came a knock at the door and he cried, " Who may that be ? " 
Said she, " Fear nothing but up and doff thy dress ; " so he arose 
and stripped himself and she disguised him in a gaberdine and 
bonnet and hid him in another closet all alone. Then she 
hastened to the door and suddenly the Flesher-man appeared and 
she let him in and led him within and having accepted his present 
seated him ; but hardly was he at his ease when the door was again 
knocked, whereat he was overcome and affrighted : however, she 
said to him, " Fear nothing, but arise and doff thy dress in order 
that I may hide thee." So he threw off his clothes and she in- 
vested him in a gaberdine and a bonnet and thrust him into a 
third cabinet. After this she went and opened the door when 
there came to her the Trader who was her neighbour, so she let 
him in and took what was with him, and seated him ; and he was 
proceeding to sit down in comfort when behold, some one knocked 
at the door and he said, " Who may that be ? " Hereupon she 
cried, " Oh my honour ! Oh my calamity ! This is my husband 
who but yesterday * killed off four men ; however do thou rise up 
and doff thy dress." He did as she bade him, upon which she 
garbed him in a gaberdine and a bonnet and laid him in a fourth 
closet. So these four one and all found themselves in as many 
cabinets 2 sorely sorrowful and fearful ; but she went forth and 
suddenly her mate the Emir came in and took seat upon a chair 
that was in the house. Hereat all four sensed that she had opened 
to her husband and had admitted him ; and they said in their 
minds, " Yesterday he killed four men and now he will kill me." 

1 In text "Embarah" (pron. 'MbsCrah) ; pop. for Al-barihah = the last part of the 
preceding day or night, yesterday. The vulgar Egyptian uses it as if it were a corrup- 
tion of the Pers. " in bar " = this time. The Arab Badawin pronounce it El-beyrih 
(with their exaggerated " Imalah ") and use it not only for "yesterday," but also for 
the past afternoon. 

2 This device is far inferior in comic effect to the carpenter's press or cabinet of five 
compartments, and it lacks the ludicrous catastrophe in which all the lovers make water 
upon one another's heads. 



T/te Goodwife of Cairo and her Four Gallants. 257 

And each and every considered his own affair and determined in 
his mind what should happen to him from the husband. Such 
was the case with these four ; but as regards the house-master, 
when he took seat upon the chair, he fell to chatting with his wife 
and asking her saying, " What hast thou seen this day during thy 
walk to the Hammam ? " Said she, " O my lord, I have witnessed 
four adventures and on every one hangeth a wondrous tale ! " Now 
when the four heard the Goodwife speaking these words each of 
them said to himself, " Indeed I am a dead man and 'tis the 
intention of this woman to peach upon me." Presently her 
husband asked her, " What be these four histories ? " and answered 
she, " I saw four men each and every of whom was an antic fellow, 
a droll, a buffoon ; furthermore, O my lord, one and all of them 

were garbed in gaberdine and bonnet." And Shahrazad was 

surprised by the dawn of day and fell silent and ceased saying her 
permitted say. Then quoth her sister Dunyazad, "How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran surfer 
me to survive ? " Now when it was the next night and that was 
i 

2T!K &ebcn J^uirtrrtt anfc Jfortji-ficst j^igjjt, 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the woman 
said to her husband, " Moreover each of the four was habited in 
gaberdine and bonnet" But when the amourists heard these 
words every one of them said to himself, " Here be a judgment 
this strumpet of a woman hath wrought upon us, the whore ! the 
VOL. V. 



258 Supplemental Nights. 

witch ! " and her husband understanding what she told him asked, 
" Wherefore didst thou not bring them hither that the sight might 
solace us?" "O my lord," answered she, "had I brought them 
what hadst thou said to them ? indeed I fear me thou wouldst 
have slain them ! " And he, " No indeed ; I would not have 
killed them, for they are but buffoon-folk, and we should have 
enjoyed their harlequinades and would have made them dance to 
us a wee and all and some tell us tales to gladden our minds ; 
after which we would have suffered them depart and go about 
their own business." The wife enquired, " And given that they 
knew neither dancing nor story-telling what hadst thou done with 
them ? " and replied he, " Had the case been as thou sayest and 
they ignorant of all this, verily we would have killed them and 
cast them into the chapel of ease." The four men hearing such 
threatening words muttered to themselves, " There is no Majesty 
and there is no Might save in Allah, the Glorious, the Great ; " 
but the Kazi said in his mind, " How remain Judge of this city 
when I shall have been found garbed in gaberdine and bonnet and 
dancing and tale-telling? and indeed this is the greater death. 
Allah bring to ruin this adulteress of a woman ! " Then the 
Flesher took thought as follows, " How shall I continue to be 
Chief of the Butchers when I prance about with a bonnet on my 
pate ? this is indeed a painful penalty ! " Then quoth the Gentle- 
man, the Consul, " How shall it be with me when I am seen 
dancing and donning a bonnet ? indeed death by the sword were 
lighter than this ! " Then muttered the Trader which was the 
woman's neighbour, " 'Tis easier to kill myself with my own hand 
than to endure all such ill." Anon the woman said to her husband, 
"Inshallah God willing on the morrow we will bring them 
hither to thy house that we may solace ourselves therewith ; " but 
said he, "Wallahi, hadst thou brought them this night 'twere 
better, for that to-morrow evening I have business in the house of 
the Chief Emir." Quoth she to him, " Now grant me immunity 



The Goodwife of Cairo and fur Four Gallants. 259 

and give me permission and I will arise and bring them to thee at 
this moment, but each must come to thee alone and by himself." 
Quoth he, " O Woman, leave I do give thee and immunity I do 
grant thee ; " whereupon she rose without stay or delay and went 
to the closet wherein was the Judge. Then she opened it and 
entered, and taking him by the hand dragged him forward and 
came out with him and set him before her spouse garbed as he was 
in gaberdine and bonnet. The house-master scrutinised him and 
was certified of his being the Kazi and said to him, " Blessed be 
to thee, O our lord, this bonnet and this gaberdine which become 
thee passing well." But the Judge, as he stood before the presence 
of the woman's husband, bowed his front downwards and was 
clothed as with a garment in the sweat of shame and was sore 
abashed, when the Emir said to him, " O our lord the Kazi, do thou 
dance for us a wee the baboon dance and rejoice us ; after which 
performance do thou tell us a tale that our breasts may thereby be 
broadened." But when the man said this to him, the Judge feared 
for his life because he had heard and well remembered the words 
of the householder and he fell to clapping his palms and prancing 
to right and left. Hereupon the Emir laughed consumedly, he and 
his wife, and they signed and signalled each to other deriding the 
judicial dance, and the Kazi ceased not skipping, until he fell to 
the floor for his fatigue. Hereupon the man said to him, " Basta ! 
Now tell us thy tale that we may rejoice thereat ; then do thou 
rise up and go about thy business." " Hearkening and obedience," 
said the Judge and forthright he began to relate the adventure of 



THE TAILOR AND THE LADY AND THE 
CAPTAIN. 



THE TAILOR AND THE LADY AND THE CAPTAIN." 

IT is related that a Tailor was sitting in his shop facing a tall 
house tenanted by a Yuzbdshi, and this man had a wife who was 
unique for beauty and loveliness. Now one day of the days as 
she looked out at the latticed window the Snip espied her and 
was distraught by her comeliness and seemlihead. So he became 
engrossed by love of her and remained all day a-gazing at the 
casement disturbed and perturbed, and as often as she approached 
the window and peered out therefrom, he would stare at her and 
say to her, " O my lady and O core of my heart, good morning to 
thee ; and do thou have mercy upon one sore affected by his 
affection to thee ; one whose eyes sleep not by night for thy fair 
sake." " This pimp be Jinn-mad ! " quoth the Captain's wife, 
" and as often as I look out at the window he dareth bespeak me : 
haply the folk shall say : Indeed she must needs be his mistress." 
But the Tailor persevered in this proceeding for a while of days 
until the lady was offended thereby and said in her mind, 
" Walldhi, there is no help but that I devise for him a device 
which shall make unlawful to him this his staring and casting 
sheep's eyes at my casement ; nay more, I will work for ousting 
him from his shop." So one day of the days when the Yuzbashi 
went from home, his wife arose and adorned and beautified herself, 
and donning the bestest of what dresses and decorations she had, 
despatched one of her slave-girls to the Tailor instructing her to 
say to him : " My lady salameth to thee and biddeth thee come 
and drink coffee with her." The handmaiden went to his shop and 

1 Scott (vi. 386) "The Cauzce'i story :" Gauttier (vi. 406) does not translate it. 



264 Supplemental Nights. 

delivered the message ; and he, when hearing these words, 1 waxed 

bewildered of wits and rose up quivering in his clothes ; And 

Shahrazad was surprised by the dawn of day and fell silent and 
ceased to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the King suffer me 
to survive ? " Now when it was the next night and that was 

Je Stten ^unfcreK an& JFortB-tJufo jSigfit, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night!" She replied: With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when the Tailor 
heard the girl's words, he quivered in his clothes ; but indeed he 
recked not aught of the wiles of womankind. So after padlocking 
his shop he went with her to the house and walked upstairs, 
where he was met by the lady with a face like the rondure of the 
moon and she greeted him right merrily, and taking him by the 
hand led him to a well-mattressed Divan and bade her slave-girl 
serve him with coffee, and as he drank it she sat facing him. 
Presently the twain fell to conversing, she and he ; and she soothed 
him with sweet speech, whilst he went clean out of his mind for 
the excess of her beauty and loveliness. This lasted until near 
midday, when she bade serve the dinner-trays, and took seat in 
front of him, and he began picking up morsels 2 designed for his 
lips and teeth, but in lieu thereof thrust them into his eye. She 

1 In the text the message is delivered verbatim : this iteration is well fitted for oral 
work, with its changes of tone and play of face, and varied "gag"; but it is most 
annoying for the more critical reader. 

2 Arab. " Lukmah " = a balled mouthful : vols. i. 261, vii. 367. 



The Tailor and the Lady and the Captain. 265 

laughed at him, but hardly had he swallowed the second mouthful 
and the third when behold, the door was knocked, whereupon she 
looked out from the casement and cried, " Oh my honour ! this is 
my husband." Hereat the man's hands and knees began to quake, 
and he said to her, " Whither shall I wend ? " Said she, " Go 
into this closet," and forthright she thrust him into a cabinet and 
shot the bolt upon him and taking the key she tare out one of 
its teeth ' and put it in her pocket. After this she went down 
and opened the door to her husband who walked upstairs ; and 
finding the dinner trays bespread, asked her, " What is this ? " 
She answered, "I and my lover have been dining together." 
" And what may be thy lover ? " " Here he is." * " Where may 
he be ? " to which she replied, " He is inside this closet." Now 
as soon as the Tailor heard her say this say, he piddled in his 
bag-breeches and befouled himself and he was in a filthy state 
with skiteand piss. 8 Hereupon the Captain asked, " Andwhere's 
the key?" and she answered, " Here it is with me." 4 " Bring it 
out," said he, so she pulled it from her pocket and handed it to 
him. The Captain took the key from his spouse and applying it 
to the wooden bolt of the cabinet rattled it to and fro 5 but it 
would not open ; so the wife came up to him and cried, "Allah 
upon thee, O my lord, what wilt thou do with my playmate ? " Said 



1 The " Miftih " (prop. " Miftah ") or key used throughout the Moslem East is a bit 
of wood, 7-14 inches long, and provided with 4-10 small iron pins which correspond 
with an equal number of holes in the " Dabbah " or wooden bolt If one of these 
teeth be withdrawn the lock will not open. Lane (M. E. Introduction) has a sketch of 
the " Miftah" and "Dabbah." 

* In text " Ayoh " which is here, I hold, a corruption of "1 (or Ayy) hu" = " yes 
indeed he." [I take "aywah " (as I would read the word) to be a different spelling for 
"aywa" = yes indeed, which according to Spitta Bey, Cr. p. 168 is a contraction of 
"Ay (1) wa'llahi," yes by Allah, "What? thy lover P" asks the husband, and she 
emphatically affirms the fact, to frighten the concealed tailor. ST.] 

3 In the Arab. "Al-Ashkhikh," plur. of " Shakhkh " and literally "the stales" 
meaning either dejection. [I read : bi M-Shakhakh," the usual modem word for 
orine. " ' Alayya Shakhakh " is : I want to make water* See Doxy Suppl. s.v. ST.] 

4 In text " Ahii ma'i "pure Fellah speech. 

In the Arab, "laklaka-ha" an onomatopoeia. 



266 Supplemental Nights. 

he. " I will slay him ! " and said she, " No, 'tis my opinion that thoti 
hadst better pinion him and bind him as if crucified to the pillar 
in the court floor and then smite him with thy sword upon the neck 
and cut off his head ; for I, during my born days, never saw a 
criminal put to death and now 'tis my desire to sight one done 
to die/' " Sooth is thy speech," quoth he : so Jie took the key and 
fitting it into the wooden bolt would have drawn it back, but it 
could not move because a tooth had been drawn therefrom and 
the while he was rattling at the bolt his wife said to him, " O my 
lord, 'tis my desire that thou lop off his hands and his feet until 
he shall become marked by his maims ; * and after do thou smite 
his neck." "A sensible speech," cried the husband and during 
the whole time her mate was striving to pull the bolt she kept 
saying to him, " Do this and do that with the fellow," and he 
ceased not saying to her, "'Tis well." All this and the Tailor sat 
hearkening to their words and melting in his skin ; but at last the 
wife burst out laughing until she fell upon her back and her 
husband asked her, " Whereat this merriment ? " Answered she, 
" I make mock of thee for that thou art wanting in wits and wisdom." 
Quoth he, " Wherefore ? " and quoth she, " O my lord, had I a 
lover and had he been with me should I have told aught of him to 
thee? Nay; I said in my mind : Do such and such with the 
Captain and let's see whether he will believe or disbelieve. Now 
when I spake thou didst credit me and it became apparent to me 
that thou art wanting in wits." Cried he to her, "Allah dis- 
appoint thee ! Dost thou make jibe and jape of me ? I also said 
in my thoughts : How can a man be with her and she speak of 
him in the face of me ? " So he arose and took seat with her, the 
twain close together, at the dinner-tray and she fell to morselling 
him and he to morselling her, and they laughed and ate until 
they had their sufficiency and were filled ; then they washed their 

* In text " Ila an yasir Karmu-hu." The t/ Karm originally means cutting a slip of 
skin from the camel's nose by way of mark, in lieu of the normal branding. 



The Tailor and tlie Lady and the Captain. 267 

hands and drank coffee. After this they were cheered and they 
toyed together and played the two-backed beast until their 
pleasure was fulfilled and this was about mid-afternoon -- 
And Shahrazad was surprised by the dawn of day and fell 
silent and ceased saying her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the Sovran suffer me to survive ? " Now when it was the next 
night, and that was 



anfc dTortg-fiftft Nfgfct, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale, that we may cut short the 
watching of this our latter night ! " She replied : -- With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Yuzbashi fell 
to toying with his wife, and thrusting and foining at her cleft 1 , her 
solution of continuity, and she wriggled to and fro to him, and 
bucked up and down, after which he tumbled her and both were 
in gloria? This lasted until near mid-afternoon when he arose 



1 In text " Yazghaz-hd fl shikkati-ha," the verb being probably a clerical error for 
" Yazaghzagh," from i/ " Zagh'zagha" = he opened a skin bag. 

* This is the far-famed balcony-scene in "Fanny" (of Ernest Fcydeau translated into 
English and printed by Vizetelly and Co.) that phenomenal specimen of morbid and 
unmasculine French (or rather Parisian) sentiment, which contrasts so powerfully with 
the healthy and manly tone of The Nights. Here also the story conveys a moral 
lesson and, contrary to custom, the husband has the best of the affair. To prove that 
my judgment is not too severe, let me quote the following passages from a well-known 
and popular French novelist, translated by an English litterateur and published by a 
respectable London firm. 

In " A Ladies' Man : " by Guy dc Maupassant, we read : 

Page 62. And the conversation, descending from elevated theories concerning love, 
strayed into the flowery garden of polished blackguardism. It was the moment of 
clever double meanings ; veils raised by words, as petticoats are lifted by the wind ; 



268 Supplemental Nights. 

and went forth to the Hammam. But as soon as he left the house 
she opened the cabinet and brought out the Tailor, saying, " Hast 
thou seen what awaiteth thee, O pander, O impure? Now, by 
Allah, an thou continue staring at the windows or durst bespeak 
me with one single word it shall be the death of thee. This time 
I have set thee free, but a second time I will work to the wasting of 
thy heart's blood." Cried he, " I will do so no more ; no, never ! " 
Thereupon said she to her slave-girl," O handmaid, open to him the 
door ; " and she did so, and he fared forth (and he foully bewrayed 
as to his nether garments) until he had returned to his shop. Now 
when the Emir heard the tale of the Kazi, he rejoiced thereat and 
said to him, " Up and gang thy gait ! " so the Judge went off garbed 
in his garberdine and bonnet. Then said the house-master to his 
wife, " This be one of the four, where's Number Two ? " Hereat 



tricks of language, cleverly disguised audacities ; sentences which reveal nude images in 
covered phrases, which cause the vision of all that may not be said to flit rapidly before 
the eyes of the mind, and allow welUbred people the enjoyment of a kind of subtle and 
mysterious love, a species of impure mental contact, due to the simultaneous evocations 
of secret, shameful, and longed-for pleasures. 

Page 166. George and Madeleine amused themselves with watching all these couples, 
the woman in summer toilette and the man darkly outlined beside her. It was a huge 
flood of lovers flowing towards the Bois, beneath the starry and heated sky. No sound 
was heard save the dull rumble of wheels. They kept passing by, two by two in each 
vehicle, leaning back on the seat, clasped one against the other, lost in dreams of desire, 
quivering with the anticipation of coming caresses. The warm shadow seemed full of 
kisses. A sense of spreading lust rendered the air heavier and more suffocating. All 
the couples, intoxicated with the same idea, the same ardour, shed a fever about them. 

Page 187. As soon as she was alone with George, she clasped him in her arms, 
exclaiming :*" Oh ! my darling Pretty-boy, I love you more and more every day." 
The cab conveying them rocked like a ship. 
" It is not so nice as our own room," said she. 
He answered ; " Oh , no." But he was thinking of Madame Waller. 
Page 1 98. He kissed her neck, her eyes, her lips with eagerness, without her being 
able to avoid his furious caresses, and whilst repulsing him, whilst shrinking from his 
inouth, she, despite herself, returned his kisses. All at once she ceased to struggle, 
and, vanquished, resigned, allowed him to undress her. One by one he neatly and 
rapidly stripped off the different articles of clothing with the light fingers of a lady's 
maid. She had snatched her bodice from his hands to hide her face in it, and remained 
standing amidst the garments fallen at her feet. He seized her in his arms and bore 
her towards the couch. Then she murmured in his ear in a broken voice, '* I swear to 
you, I swear to you, that I have never had a lover." 
And he thought " That is all the same to me." 



The Tailor and the Lady and the Captain. 269 

she arose and opened the closet in which was the Gentleman and 
led him out by the hand till he stood before her husband, who 
looked hard at him and was certified of him and recognised him 
as the Shahbandar ; so he said to him, <( O Khawajah, when didst 
thou make thee a droll ? "' but the other returned to him neither 
answer nor address and only bowed his brow groundwards. Quoth 
the house-master to him, " Dance for us a wee and when thou 
shalt have danced do thou tell us a tale." So he fell perforce to 
clapping his hands and skipping about until he fell down of fatigue 
when he said, " O my lord, there is with me a rare story, and an 
exceeding strange if thou of thy grace accord attention to my 
words." " Tell on and I will listen to thee," quoth the other, 
whereupon said the Gentleman, "'Tis concerning the wiles of 
womankind," and fell to relating the adventures of 



* In text " Ant* amilla maskhari (for maskharah) matah (for mata)," diomatica 
FeUah-loogue. 



THE SYRIAN AND THE THREE WOMEN 
OF CAIRO. 



THE SYRIAN AND THE THREE WOMEN OF CAIRO. 1 

THERE, was a man, a Shdmf, who came to the God-guarded city of 
Misr al-Kdhirah Misr of Mars and with him was a store of 
money and merchandize and sumptuous clothing. He hired for 
himself a room in a caravanserai, and having no slave, he was 
wont to go forth every day and roam about the city-thoroughfares 
and cater for himself. Now this continued for a while of time 
till one day of the days, as he was wandering and diverting his 
mind by looking to the right and to the left, he was met on the 
way by three women who were leaning and swaying one towards 
other as they walked on laughing aloud ; and each and every of 
the three surpassed her fellow in beauty and loveliness. When he 
looked at them his mustachios curled 2 at the sight and he 
accosted them and addressed the trio, saying, " May it be that ye 
will drink coffee in my lodging ? " " Indeed we will," said they, 
"and we will make mirth with thee and exceeding merriment, 
passing even the will of thee." Quoth he, " When shall it be ? " 
and quoth they, "To-night we will come to thy place ." He con- 
tinued, " I am living in a room of Such-and-such a Wakalah." * 

1 Scott (Appendix vol. vi. 460) simply entitled this tale "The Syrian." In M. 
Houston's "Book of Noodles" (pp. 193-194) we find a man who is searching for 
three greater simpletons than his wile, calling himself " Saw ye ever my likt ? " It is 
quoted from Campbell's "Popular Tales of the West Highlands" (ii. 385-387), but it 
lacks the canopic wit of the Arabo- Egyptian. I may note anent the anecdote of the 
Gabies (p. 201), who proposed, in order to make the tall bride on horseback enter the 
low village-gate, either to cut off her head or the legs of her steed, that precisely the 
same tale is told by the biting wits of Damascus concerning the boobies of Halbun. 
Halbiun," as these villagers call their ancient hamlet, is justly supposed to be the 
Helbon whose wine is mentioned by Ezekiel in the traffic of Damascus, although others 
less reasonably identify it with Halab = Aleppo. 

* In text La* bat Shaviribu-hu " = lit. his mustachios played. 

* For the - Wakilah," or caravanserai, see vol. i. 266. 

VOL. V. S 



274 Supplemental Nights. 

and they rejoined, " Do thou make ready for us supper and we 
will visit thee after the hour of night-prayers." He cried, " These 
words are well ; " so they left him and went their ways ; and he, 
on the return way home, bought flesh and greens and wine and 
perfumes ; then, having reached his room, he cooked five kinds of 
meats without including rice and conserves, and made ready 
whatso for the table was suitable. Now when it was supper-time 
behold, the women came in to him, all three wearing capotes 1 
over their dresses, and when they had entered they threw these 
cloaks off their shoulders and took their seats as they were moons. 
Hereupon the Syrian arose and set before them the food-trays 
and they ate their sufficiency, after which he served to them the 
table of wine, whereat they filled and passed to him and he 
accepted and swilled until his head whirled round, and as often 

1 In text " Kabut," plur. Kababit : 

Oh ! who is more brave than a dark Suliote, 

In his snowy camise and his shaggy capote ? " Childe Harold," Canto II. 

And here I cannot but notice the pitiful contrast (on the centenary of the poet's nativity, 
Jan. 22nd, '88) between the land of his birth and that of his death. The gallant 
Greeks honoured his memory with wreaths and panegyrics and laudatory articles, 
declaring that they will never forget the anniversaries of his nativity and his decease. 
The British Pharisee and Philistine, true to his miserable creed, ignored all the "real 
Lord Byron " his generosity, his devotion to his friends, his boundless charity, and his 
enthusiasm for humanity. They exhaled their venom by carping at Byron's poetry 
(which was and is to Europe a greater boon than Shakspeare's), by condemning his 
morality (in its dirty sexual sense) and in prophesying for him speedy oblivion. Have 
these men no shame hi presence of the noble panegyric dedicated by the Prince of 
German poets, Goethe, to his brother bard whom he welcomed as a prophet ? Can they 
not blush before Heine (the great German of the future), before Flaubert, Alfred de 
Musset, Lamartine, Leopardi and a host of Italian, Spanish and Portuguese notables ? 
Whilst Engknd will not forgive Byron for having separated from his unsympathetic wife, 
the Literary society of Moscow celebrated his centenary with all honour ; and Prof. 
Nicholas Storojenko delivered a speech which has found an echo 

further west 

That his sires' " Islands of the Blest." 

He rightly remarked that Byron's deadly sin in the eyes of the Georgian-English people 
was his Cosmopolitanism : he was the poetical representative of the Sturm und Drang 
period of the xixth century. He reflected, in his life and works, the wrath of noble 
minds at the collapse of the cause of freedom and the reactionary tendency of the century. 
Evert in the distant regions of Monte Video Byron's hundredth birthday was not 
forgotten, and Don Luis Desteffanio's lecture was welcomed by literary society. 



The Syrian and the Three Women of Cairo. 275 

as he looked at any one of them and considered her in her mould 
of beauty and loveliness he was perplext and his wits were wildered. 
They ceased not to be after such fashion until the noon o' night, 

And Shahrazad was surprised by the dawn of day and fell 

silent and ceased to say her permitted say. Then quoth her sister 
Dunyazad, " How sweet is thy story, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night 
an the King suffer me to survive ? " Now when it was the next 
night and that was 

Stye Sfceben Jimfcre& anto jfottp-stbcnti) Ntgljt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the 
Syrian and the three ladies ceased not to persevere in the drinking 
of wine until the noon o' night, at which time" he would not 
distinguish between masculine and feminine from the excess of 
his wine-bibbing, so he said to one of the three, " Allah, upon 
thee, O my lady, what may be the name of thee ? " She replied, 
41 1 am hight ' Hast-thou-seen-aught-like-me ? ' ' Whereat he ex- 
claimed, " No, Wallahi ! " Then he up-propped himself on his 
elbow and rising from the ground said to the second, " Thou, O 
my lady, and life-blood of my heart, what is thy name ? ' 
She answered, "I am hight, ' Never-sawest-thou-my-like/ " and 
he replied, " Inshallah what Allah willeth O my lady Never- 
sawest-thou-my-like." Then said he to the third, " And thou, O 
dearling of my heart, what may be the name of thee ? " And 
said she, "I am hight ' Look-at-me-and-thou-shalt-know-mc. ' " 



2j6 Supplemental Nights. 

When he heard these words he cried out with a loud outcry and 
fell to the ground saying, " No, by Allah, O my lady, Look-at-me- 
and-thou-shalt-know-me." 1 But when the three women regarded 
him his reason was upset and they forced upon him more wine- 
bibbing whilst he cried to them, " Fill for me, ho my lady Never- 
sawest-thou-my-like, and thou too, my lady Hast-thou-seen-aught- 
like-me, and eke thou, O my lady Look-at-me-and-thou-shalt- 
know-me." And they drove him to drink still more until he fell 
to the ground without a vein swelling 2 for he had become drunken 
and dead drunk. When they saw him in this condition they doffed 
his turband and crowned him with a cap, and fringes projecting 
from the peak, 3 which they had brought with them ; then they 
arose and finding in his room a box full of raiment and ready 
money, they rifled all that was therein. Presently they donned 
their dresses and, waiting until the door of the Wakalah was 
opened after the call to the morning-prayer, they went their ways 
and the Veiler vouchsafed them protection 1 and they left the 
Syrian man in his room strown as a tried toper and unknowing 
what the women had done with him of their wile and guile. Now 
when it was the undurn-hour he awoke from his crapula and 
opening his eyes, cried, " Ho my lady Never-sawest-thou-my-like 1 
and ho my lady Hast-thou-seen-aught-like-me ! and ho my lady 
Look-at-me-and-thou-shalt-know me ! " But none returned to 
him any reply. Then he pulled himself together and glanced 
carefully around but his sight fell not upon anyone beside him, so 
he arose and went to the box wherein he found never a single thing. 

1 He cried out thinking of the mystical meaning of such name. So yv&Qi o-eauroV, 
would mean in Sufi language Learn from thyself what is thy Lord ; corresponding 
after a manner with the Christian " looking up through Nature to Nature's God." 

2 The phrase prob. means so drunk that his circulation had apparently stopped. 

3 This is the article usually worn by the professional buffoon. The cap of the 
"Sutari" or jester of the Arnaut (Albanian) regiments who is one of their profes- 
sional braves is usually a felt cone garnished with foxes' brushes. 

* In Arab. " Sabbal alayhim (for Alayhinna, the usual rnasc. pro fern.) Al-Sattar" = 
lit. the Veiler let down a curtain upon them. 



The Syrian and tlte Three Women of Cairo. 277 

This restored him to his right senses and he recovered from his 
drink and cried, "There is no Majesty and there is no Might save 
in Allah, the Glorious, the Great : this be a judgment they have 
wrought for me." Then he went forth still wearing the tall fringed 
cap and knowing nothing of himself and, when he had issued from 
his caravanserai, he cried to everyone he met in the streets, " I 
am seeking Hast-thou-seen-aught-like-me ? " and the men would 
reply, " No, I never sighted the like of thee ; " and to a second he 
would say, " I am looking for one Never-sawest-thou-aught-like- 
me ; " and the other would answer, " Indeed, I never beheld thy 
fellow ; " then he would ask a third <% Hast thou seen one Look-at- 
me-and-thou-shalt-know-me ? " and the questioned would answer, 
" Indeed, I have looked at thee but I know thee not at all." And 
he ceased not wandering about, bonnet on head, and everyone 
who met him by the way returned him the like replies until he 
came upon a party of folk who were in front of a barber's booth. 1 
There he cried upon them also, " Ah ! Hast-thou-seen-aught-like- 
me ! and Ah ! Never-saw<rst-thou-my-like ! and Ah ! Look upon- 
me-and-thou-shalt-know-me ! " Hereat, understanding that he was 
touched in brain and this was a judgment that had been wrought 
upon him, they seized him and forced him irfto the barber's shop 
and bringing a mirror set it in his hands. When he looked therein 
he found a fool's cap upon his head, so forthwith he tore it off and 
took thought and said to those present, " Who of you can guide 
me to those three women?" They said to him, "O Syrian, 
march off with thyself to thy own land for that the folk of Egypt 
can play with the egg and the stone." 2 So he arose without stay 
and delay ; then, taking what provaunt was sufficient for the way 
and what little of fine raiment had been left to him, he quitted 
Cairo intending for his own country. Now the Emir hearing this 
tale of the Shahbandar wondered thereof with extreme wonder* 

1 The barber being a surgeon and ever ready to bleed a madman. 
1 if. Can play off equally well the soft- brained and the hard-beaded. 



278 Supplemental Nights. 

ment and said to the Gentleman, " An thou have finished do thou 
fare forth and go about thy business." Accordingly he went from 
him still garbed in gaberdine and bonnet on head when the house- 
master asked his wife, " Who of them here remaineth with thee ? " 
And she answered, " Have patience and I will bring thee the 
third." So she arose and opening another closet summoned the 
Flesher and taking him by the hand, whilst he was ashamed and 
abashed, led him till he stood before her spouse and the poor 
fellow availed not to raise his eyes from the ground. Presently 
the husband considered him and knew him and was certified that 
he was Such-and-such the Chief Butcher and head of the craft, so 
he said to him, " Ho thou the clever one, do thou dance for us a 
wee and after that tell us a tale." Accordingly he stood up and 
clapped hands and fell to dancing and prancing till such time as 
he dropped down for fatigue ; after which he said, " O my lord, I 
have by me a tale anent the craft and cunning of women." Asked 
the other, '' And what may it be ? " and the Butcher began to relate 
the tale of 



THE LADY WITH TWO COYNTES. 



281 



THE LADY WITH TWO COYNTES. 

IT is told of a woman which was a fornicatress and adulteress and 
a companion of catastrophes and calamities that she was married 
to a Kaim-makdm 1 who had none of the will of mankind to 
womankind, at all, at all. Now the wife was possessed of beauty 
and loveliness and she misliked him for that he had no desire to 
carnal copulation, and there was in the house a Syce-man who was 
dying for his love of her. But her husband would never quit his 
quarters, and albeit her longing was that the horse-keeper might 
possess her person and that she and he might lie together, this 
was impossible to her. She abode perplext for some sleight 
wherewith she might serve her mate, and presently she devised a 
device and said to him, " O my lord, verily my mother is dead 
and 'tis my wish to hie me and be present at her burial and 
receive visits of condolence for her ; and, if she have left aught 
by way of heritage, to take it and then fare back to thee." " Thou 
mayest go," said he, and said she, " I dread to fare abroad alone and 
unattended ; nor am I able to walk, my parent's house being afar. 
Do thou cry out to the Syce that he fetch me hither an ass and 
accompany me to the house of my mother, wherein I shall lie some 
three nights after the fashion of folk." Hereupon he called to the 
horse-keeper and when he came before him, ordered the man to 
bring an ass 2 and mount his mistress and hie with her ; and the 
fellow, hearing these words, was hugely delighted. So he did as 



1 I.*, a deputy (governor, etc.) ; in old days the governor of Constantinople ; in these 
times a lieutenant-colonel, etc. 

* Which, as has been said, is the cab of Modern Egypt, like the gondola and the, 
caique. The heroine of the tale is a Nilotic version of " Aurora Floyd.*' 



282 Supplemental Nights 

he was bidden, but instead of going to the house they twain, he 
and she, repaired to a garden carrying with them a flask of wine 
and disappeared for the whole day < and made merry and took their 
pleasure 1 until set of sun. Then the man brought up the ass 
and mounting her thereon went to his own home, where the twain 
passed the entire night sleeping in mutual embrace on each other's 
bosoms, and took their joyance and enjoyment until it was 
morning tide. Hereupon he arose and did with her as before, 
leading her to the garden, and the two, Syce and dame, ceased 
not to be after this fashion for three days solacing themselves and 
making merry and tasting of love-Hesse. On the fourth day 
he said to her, " Do thou return with us to the house of the 
Kaim-makam," and said she, " No ; not till we shall have spent 
together three days more enjoying ourselves, I and thou, and 
making merry till such time as I have had my full will of thee 
and thou thy full will of me ; and leave we yon preposterous pimp 
to lie stretched out, as do the dogs, 2 enfolding his head between his 
two legs." So the twain ceased not amusing themselves and taking 
their joyance and enjoyment until they had ended the six days, 
and on the seventh they wended their way home. They found the 
Kaim-makam sitting beside a slave which was an old negress ; 
and quoth he, " You have disappeared for a long while ! " and 
quoth she, " Yes," until we had ended with the visits of condolence 
for that my mother was known to foyson of the folk. But, O my 
lord, my parent (Allah have ruth upon her!) hath left and 
bequeathed to me a somewhat exceeding nice." " What may 
that be ?" asked he, and answered she,. "I will not tell thee aught 
thereof at this time, nor indeed until we remain, I and thou, in 

privacy of night, when I will describe it unto thee." And 

Shahrazad was surprised by the dawn of day and fell silent and 



> In text " Rafaka" and infra (p. 11) "Zafaka." 

2 [In text " Misla M-Kaldm," which I venture to suggest is another clerical blunder 
for : " misla '1-Kildb " = as the dogs do. ST.] 



The Lady with Two Coyntes. 283 

ceased to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the King suffer me 
to survive ? " Now when it was the next night and that was 

Sfce Scben ^untfreU an* ^ftp-first jai$t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night!" She replied: With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the 
woman said to her husband, " My mother hath left and be- 
queathed to me somewhat, but I will not tell thee thereof till the 
coming night when we twain shall be alone." " 'Tis well," said he ; 
after which he continued to address himself, " Would Heaven I 
knew what hath been left by the mother of our Harfm ! " l Now 
when darkness came on and he and she had taken seats together, 
he asked her, " What may be the legacy thy mother left ? " and she 
answered, " O my lord, my mother hath bequeathed to me her 
Coynte being loath that it be given to other save myself and there- 
fore I have brought it along with me." Quoth he of his stupidity 
(for he was like unto a cosset), 2 " Ho thou, solace me with the sight 
of thy mother's Coynte." Hereupon she arose ; and, doffing all she 
had on her of dress until she was mother-naked, said to him, " O my 



1 i.t. My wife. In addition to notes in vols. i. 165, and iv. 9, 126, I would observe 
that "Harim" (women) is the broken plur. of " Hurmah ;" from Haram, the honour 
of the house, forbidden to all save her spouse. But it is also an infinitive (whose 
plur. is Harfmat = the women of a family ; and in places it is still used for the women's 
apartment, the gynaeceum. The latter by way of distinction I have mostly denoted by 
the good old English corruption " Harem." 

3 In text "Misla'l.kharuf" (for Kharuf)a common phrase for an "innocent," a 
half idiot ; so our poets sing of " silly (harmless, Germ. Setig) sheep." 



2 84 Supplemental Nights. 

lord, I have stuck on my mother's Coynte hard by and in con- 
tinuation of mine own cleft and so the twain of them have 
remained each adjoining other between my hips." He continued, 
11 Let me see it ; " so she stood up before him and pointing to her 
parts, said, " This which faceth thee is my coynte whereof thou 
art owner ;" after which she raised her backside and bowing her 
head groundwards showed the nether end of her slit between the 
two swelling cheeks of her sit-upon, her seat of honour, crying, 
" Look thou ! this be the Coynte of my mother; but, O my lord, 
'tis my wish that we wed it unto some good man and pleasant 
who is faithful and true and not likely treason to do, for that the 
coynte of my mother must abide by me and whoso shall inter- 
marry therewith I also must bow down to him whilst he shall 
have his will thereof." Quoth the Kaim-makam, " O sensible say ! 
but we must seek and find for ourselves a man who shall be agree- 
able and trustworthy," presently adding, " O woman, we will not 
give the Coynte of thy mother in marriage to some stranger lest 
he trouble thee and trouble me also ; so let us bestow this boon 
upon our own Syce." Replied the wife of her craft and cursed- 
ness, " Haply, O my lord, the horsekeeper will befit us not ; " yet 
the while she had set her heart upon him. Rejoined the Kaim- 
makam her husband, "If so it be that he have shown thee want 
of respect we will surely relieve him of his lot." But after so 
speaking he said a second time, " Tis better that we give the Coynte 
of thy mother to the Syce ; " and she retorted, " Well and good ! 
but do thou oblige him that he keep strait watch upon him- 
self." Hereat the man summoned his servant before him and 
said to him, " Hear me, O Syce ; verily the mother of my wife 
to her hath bequeathed her Coynte, and 'tis our intent to bestow it 
upon thee in lawful wedlock ; yet beware lest thou draw near that 
which is our own property." The horsekeeper answered, " No, O 
my lord, I never will." Now after they arrived at that agree* 
ment concerning the matter in question, whenever the wife waxed 



The Lady with two Coyntts. 285 

hot with heat of lust she would send for the Syce and take him 
and repair with him, he and she, to a place of privacy within the 
Harem, whilst her mate remained sitting thoroughly satisBed , 
and they would enjoy themselves to the uttermost, after which the 
twain would come forth together. And the Kaim-makam never 
ceased saying on such occasions, " Beware, O Syce, lest thou 
poach upon that which is my property ; " and *at such times the 
wife would exclaim, " By Allah, O my lord, he is a true man and 
a trusty." So they continued for a while l in the enjoyment of 
their luxury and this was equally pleasurable to the husband and 
wife and the lover. Now when the Emir heard this tale from the 
Butcher, he began laughing until he fell upon his back and anon 
he said to him, "Wend thy ways about thine own work ; " so the 
Flesher went forth from him not knowing what he should do in 
his garb of gaberdine and bonnet. Hereupon the woman arose 
and going to the fourth closet threw it open and summoned and 
led the Trader man by the hand and set him before her husband 
who looked hard at him in his droll's dress and recognised him 
and was certified of -him that he was his neighbour. So he said, 
" Ho Such-an-one ! Thou art our neighbour and never did we 
suspect that thou wouldst strive to seduce our Harfm ; 2 nay rather 
did we expect thee to keep watch and ward over us and fend off 
from us all evil. 8 Now by Allah, those whom we have dismissed 
wrought us no foul wrong even as thou wroughtest us in this 
affair ; for thou at all events art our neighbour. Thou deservest 



1 In text this ends the tale. 

9 In text " Wa U huwa 'ashamna min-ka talkash 'ala Harimi-na." "'Ashama," lit. = 
he grecded for ; and " Lakasha "= he conversed with. [There is no need to change the 
" talkas " of the text into " talkash." " Lakasa " is one of the words called " Zidd," 
I.*, with opposite meanings: it can signify to incline passionately towards," or "to 
loath with abhorrence." As the noun " Laks " means " itch " the sentence might per- 
haps be translated : "that thou hadst an itching after our Harim." What would lead 
me to prefer the reading of the MS. is that the verb is construed with the preposition 
*ala" upon, towards, for, while " lakash," to converse, is followed by ma"* = 
with. ST.] 

3 Such was the bounden duty of a good neighbour. 



286 Supplemental Nights. 

in this matter that I slay thee out of hand, but Default comethnot 
save from the Defaulter ; therefore I will do thee no harm at all 
as did I with thy fellows even save that needs must thou tell us a 
tale whereby to rejoice us. " * Quoth he, " Hearing and obeying , " 
and herewith fell to relating the story of 



1 He does not insist upon his dancing because he looks upon the offence as serious, 
but he makes him tell his tale for the sake of the reader. 



THE WHORISH WIFE WHO VAUNTED HER 

VIRTUE. 



289 



THE WHORISH WIFE WHO VAUNTED HER 

VIRTUE. 

IT is related that once upon a time there was a man which was an 
astronomer l and he had a wife who was singular in beauty and 
loveliness. Now she was ever and aye boasting and saying to 
him, " O man, there is not amongst womankind my peer in 
nobility s and chastity ; " and as often as she repeated this saying 
to him he would give credit to her words and cry, " Wallahi, no 
man hath a wife like unto the lady my wife for high caste and 
continence ! " Now he was ever singing her praises in every 
assembly ; but one day of the days as he was sitting in a stance of 
the great, who all were saying their says anent womankind and 
feminine deeds and misdeeds, the man rose up and exclaimed, 
" Amongst women there is none like my wife, for that she is pure 
of blood and behaviour ; " hereat one of those present said to 

him, " Thou liest, O certain person ! " And Shahrazad was 

surprised by the dawn of day and fell silent and ceased saying 
her permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 

vTfjc Sbebcn f^unfcreft an* Jf tftij.fourtf) Jltgln, 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 



1 " Sahib al Hayat : " this may also s a physiognomist, which, however, is probably 
not meant here. 
' In tet " Harirah "a heat, but her* derived from " Hurr "sfreebora, noble. 

VOL. V. T 



290 Supplemental Nights. 

be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that while the man 
was singing the praises of his spouse one of those present rose 
and said to him, " Wallahi, thou liest, O certain person ! " 
" Wherein do I lie ? " quoth he, and quoth the other, " I will teach 
thee and show thee manifestly whether thy wife be a lady or a 
whore. Do thou rise up from amongst us and hie thee home and 
go thou in to her and say : O Woman,! am intent upon travelling 
to a certain place and being absent for a matter of four days and 
after will return ; so do thou arise, O Woman, and bring me some 
bread and a mould of cheese by way of viaticum. Then go thou 
forth from beside her and disappear for a while ; and presently 
returning home hide thee in a private place without uttering a 
word." Cried those present, " By Allah, indeed these words may 
not be blamed." Accordingly, the man went forth from them 
and fared till he entered his house where he said, " O Woman, 
bring me something of provision for a journey : my design is to 
travel and to be absent for a space of four days or haply six." 
Cried the wife, " O my lord, Thou art about to desolate me nor 
can I on any wise bear parting from thee ; and if thou needs must 
journey do thou take me with thee." Now when the man heard 
these the words of his wife he said to himself, " By Allah, there can- 
not be the fellow of my spouse amongst the sum of womankind," 
presently adding to her, " I shall be away from four to six days 
but do thou keep watch and ward upon thyself and open not my 
door to anyone at all." Quoth she, " O Man, how canst thou quit 
me ? * and indeed I cannot suffer such separation." Quoth he, " I 
shall not long be separated from thee ; " and so saying he fared^ 

1 In text "AzaymUafi'it-nf?" 



The Whorish Wife who Vaunted her Virtue. 291 

forth from her and disappeared for the space of an hour, after 
which he returned home softly walking and hid himself in a place 
where none could see him. Now after the space of two hours 
behold, a Costermonger ! came into the house and she met him 
and salam'd to him and said, " What hast thou brought for me ? " 
" Two lengths of sugar-cane," said he, and said she, " Set them 
down in a corner of the room." Then he asked her, " Whither 
is thy husband gone ? " and she answered, " On a journey : may 
Allah never bring him back nor write his name among the 
saved and our Lord deliver me from him as soon as possible ! " 
After this she embraced him and he embraced her and she kissed 
him and he kissed her and enjoyed her favours till such time as he 
had his will of her ; after which he went his ways. When an hour 
had passed a Poulterer 2 came to the house, whereupon she arose 
and salam'd to him and said, " What hast thou brought me ? " 
He answered, " A pair of pigeon-poults ; " so she cried, " Place 
them under yon vessel. 3 " Then the man went up to the woman 
and he embraced her and she embraced him and he tumbled 4 her 
and she tumbled him; after which he had his will of her and 
presently he went off about his own business. When two hours or 
so had gone by there came to her another man which was a 
Gardener ; 5 so she arose and met him with a meeting still fairer 



1 In the Arab. "Rajul Khurari" = a green-meat man. [The leading " Khuzarl n 
belongs to Lane, M.E. ii. 16. and to Bocthor. In Schiaparelli's Vocabulista and the 
Muhit the form " Khuzri " is also given with the same meaning. ST.] 

1 [In text " Fararijf," as if the pi. of " Farruj " = chicken were " Faririj " instead of 
" Faririj." In modern Egyptian these nouns of relation from irregular plurals to desig- 
nate tradespeople not only drop the vowel of the penultimate but furthermore, shorten 
that of the preceding syllable, so that " Fararyi" becomes Fararjf." Thus " Sanidiki," 
a maker of boxes, becomes " Sanadki," and " Dakhdkhinl, a seller of tobacco brands," 
" Dakhakhnl." See Spitta Bey's Grammar, p. 1 1 8. ST.] 

* In the Arab. ' Al-Majur," for " Maajur "=a vessel, an utensiL 

4 In text, "shaklaba" here="shakal*" = he weighed out (money, whence the Heb. 
Shekel), he had to do with a woman. 

[The trade of the man is not mentioned here, p. 22 of the 5th vol. of the MS, 
probably through negligence of the copyist, but it only occurs as far lower down as 
p. 25. ST.] 



292 Supplemental Nights. 

than the first two and asked him, " What hast thou brought with 
thee ? " " A somewhat of pomegranates," answered he ; so she 
took them from him and led him to a secret place where she left 
him and changed her dress and adorned herself and perfumed 
herself and Kohl'd * her eyes. After that she returned to the 
pomegranate-man and fell a-toying with him and he toyed with 
her and she hugged him and he hugged her and at last he rogered 
and had his wicked will of her and went his ways. . Hereupon the 
woman doffed her sumptuous dress and garbed herself in her every- 
day garment. . All this and the husband was looking on through 
the chinks of the door behind which he was lurking and listening 
to whatso befel, and when all was ended he went forth softly and 
waited awhile and anon returned home. Hereupon the wife arose 
and her glance falling upon her husband she noted him and accosted 
him and salam' d to him and said," Hast thou not been absent atall ?" 
Said he, " O Woman, there befel me a tale on the way which may 
not be written on any wise, save with foul water upon disks of dung, 2 
and indeed I have endured sore toil and travel, and had not Allah 
(be He praised and exalted !) saved me therefrom, I had never 

returned." Quoth his wife, "What hath befallen thee?" 

And Shahrazad was surprised by the dawn of day and fell silent, 
and ceased to say her permitted say. Then quoth her sister Dun- 
yazad,, " How sweet is thy story, O sister mine, and how enjoyable 
and delectable ! " Quoth she, " And where is this compared with 
that I would relate to you on the coming night an the King 
suffer me to survive ? " Now when it was the next night and 
that was 



1 A certain reviewer proposes " stained her eyes with Kohl," showing that he had 
never seen the Kohl-powder used by Asiatics. 

2 [" Bi-Ma al-faslkh 'ala Akras al-Jullah." "Ma al-FasIkh " = water of salt-fish, 
I would translate by " dirty brine " and " Akrs al-Jullah " by "dung-cakes," meaning 
the tale should be written with a filthy fluid for ink upon a filthy solid for paper, more 
expressive than elegant. ST.] 



The Whorish Wife who Vaunted her Virtue. 293 

tSP&e Sfceben IDuntircfc anto Jfifni.fiftf) jaigtt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale, that we may cut short 

the watching of this our latter night ? " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the wife asked 
the husband saying, '* What hath befallen thee on thy way ? " 
And he answered, " O Woman, when I went forth the town and 
took the road, behold, a basilisk issued from his den and coming 
to the highway stretched himself therealong, so I was unable to 
step a single footstep ; and indeed, O Woman, his length was that 
of yon sugar cane, brought by the Costermonger and which thou 
placedst in the corner. Also he had hair upon his head like 
the feathers of the pigeon-poults presented to thee by the 
Poulterer-man, and which thou hast set under the vessel ; and 
lastly, O Woman, his head was like the pomegranates which thou 
tookest from the Market Gardener l and carriedst within the house." 
Whenas the wife heard these words, she lost command of herself 
and her right senses went wrong and she became purblind and 
deaf, neither seeing nor hearing, because she was certified that her 
spouse had sighted and eye-witnessed what she had wrought of 
waywardness and frowardness. Then the man continued to her, 
" O Whore ! O Fornicatress, O Adulteress. How durst thou say to 
me, 'There is not amongst womankind my better in nobility 
and purity?' and this day I have beheld with my own eyes 
what thy chastity may be. So do thou take thy belongings 



1 " Al-Janinati ; or, as Egyptians would pronounce the word " Al-Ganiniti " [Other 
Egyptian names for gardener are "Janiinf," pronounced "Ganaiol,*' "Buslinjf," pro- 
nounced " Bustangi," with a Turkish termination to a Persian noun, and " Bakhsha- 
wangi," for " Baghchawanji," where the same termination is pleonastically added to 
a Persian word, which in Persian and Turkish already means "gardener." ST.] 



294 Supplemental Nights. 

and go forth from me and be off with thyself to thine own 
folk." And so saying he divorced her with the triple divorce and 
thrust her forth the house. Now when the Emir heard the afore- 
told tale from his neighbour, he rejoiced therein ; this being was a 
notable wile of the guiles of womankind which they are wont to 
work with man for " Verily great is their craft." 1 And presently 
he dismissed the fourth lover, his neighbour, even as he had freed 
the other three, and never again did such trouble befal him and 
his wife, or from Kazi or from any other. 2 And to the same pur- 
port (quoth Shahrazad), to wit, the slights and snares of the sex, 
they also tell the tale of 



1 A Koranic quotation from "Joseph," chap. xii. 28: Sale has "for verily your 
cunning is great," said by Potiphar to his wife, 

2 I have inserted this sentence, the tale being absolutely without termination. So in 
the Mediaeval Lat. translations the MSS. often omit " explicit capitulum (primum). 
Sequitur capitulum secundum/' this explicit being a sine qua non. 



CCELEBS THE DROLL AND HIS WIFE AND 
HER FOUR LOVERS. 



297 



CCELEBS THE DROLL AND HIS WIFE AND 
HER FOUR LOVERS. 

THERE lived at the Court of a certain King a man wherewith he 
was wont to jest and this droll was unmated. So one day of the 
days the Sultan said to him, " O Man, thou art a bachelor, so 
suffer us to marry thee," and said the buffoon, " No, O King of 
the Age ; allow me to remain in single blessedness, for in woman- 
kind there is no rest and they work many a wile, and indeed I fear 
lest haply we fall upon one who shall be of the fornicatresses, the 
adulteresses." Quoth the King, " There is no help but that thou 
wed ; " and quoth the Droll, " Tis well, O King of the Age." 
Hereupon the Sultan sent to summon the Wazir and bade him 
betroth the man to a woman of righteous conduct and come of 
decent folk. Now the Minister had with him an old nurse, and he 
commanded her to find a match for the Sultan's Jester ; where- 
upon she rose and went out from him and engaged for the man a 
beautiful woman. And presently the marriage-tie was tied between 
these twain and he went in unto the bride and she tarried with him 
a while of time even half a year or may be seven months. Now 
one day of the days the King's Jester went forth his house ere the 
dawn-prayer had been called on some business for the Sultan, 
intending to return before rise of sun. Such was the case with 
him ; but as regards his wife, she had known when yet unmarried 
four men who to her were the liefest of her companions and who, 
during the earlier days of her wedding, had not been able to 
possess her. However, on the morning when her husband fared 
forth from her before the call to dawn -prayers, each and every of 
these four favoured lovers made up their minds to visit their play- 



298 Supplemental Nights. 

mate. Now one of them was a Pieman l and the second was an 
Herbalist, 2 the third was a Flesher and the fourth was the Shaykh 
of the Pipers. 3 When the Droll went forth from his wife behold, 
the Pieman came and rapped at the door t whereat she opened to 
him and said, " Thou hast come betimes/' and said he, " I have 
minced the meat and I desired to work it up when I found that 
the hour was too early and that no one was in the market. So I 
said to myself: Up with thee and go to Such-and-such a woman." 
" 'Tis well," quoth she ; but when they desired to make merry 
together, of a sudden the door was knocked ; so quoth he to her, 
" Who is this ? " and quoth she to him, " I know not, but do thou 
hie and hide thee in yonder closet." He did her bidding, where- 
upon she went forth and threw open the door when behold, it was 
the Herbalist and she said to him, " This is a time betimes." Said 
he, " By Allah, I was nighting in the garden and I have brought 
these sweet-scented herbs, and as the hour was over-early I said to 
myself: Go thou to Such-and-such a woman and make merry, 
thou and she, for a wee." So she let him in ; but hardly had he 
settled himself in his seat when suddenly the door was again 
rapped and he asked her, " Who is this ? " and she answered, " ! 
know not, but do thou hie and hide thee in yonder closet." So he 
went in and found the Pieman there seated and said to him, 
" What thing mayest thou be ? " 4 and said the other, " I and thou 
are each like other." Meanwhile the woman had gone forth and 
opened the door when behold, she was met by the Flesher whom 

1 In text " Fatairi " = a maker of " Fatfrah " = pancake, or rather a kind of pastry 
rolled very thin, folded over like a napkin, saturated with butter and eaten with sugar or 
honey poured over it. 

2 In Arab. " Nayizatf," afterwards " Nuwayzdtf," and lastly "Rayhanf" (p. 34) 
= a man who vends sweet and savoury herbs. We have neither the craft nor the article, 
so I have rendered him by " Herbalist." 

3 In text a " Mihtar "= a prince, a sweeper, a scavenger ; the Pers. *' Mihtar," still 
used in Hindostani. [In Quatremere's Histoire des Sultans Mamlouks " Mihtdr " occurs 
also in the sense of superintendent, of head-equerry, and of chief of a military band. 
See Dozy Supp. s. v. ST.] 

4 " Ant'aysh " for " man," decidedly not complimentary, " What (thing) art thou ? " 



Calebs the Droll and his Wife -and her Four Lovers. 299 

she led within and then said to him, " This is a time betimes." 
Quoth he, " By Allah, I arose from sleep and slaughtered a ram ! 
and prepared the flesh for selling when I found that the hour was 
over-early and said I to myself : Take thee a piece of mutton- 
flesh and go thou in to a certain person and enjoy yourselves, thou 
and she, until the Bazar shall have opened." But hardly had he 
taken seat when came a fourth knock at the door, and as he heard 
this he was wonderstruck ; so she said to him, " Fear not, but hie 
thee and hide thee within yonder closet." Accordingly he went 
in and found the Pieman and the Herbalist there sitting and he 
salam'd to the twain who returned his salute ; then he asked them, 
" What hath brought you hither ? " and they answered, " That 
which brought us brought also thee." He took seat with them 
while the woman went and threw open the door and behold, she 
was met by her friend the Shaykh of the Pipers belonging to the 
Sultan, so she brought him in and said to him, " Indeed thy time 
is betimes." Said he, " Wallahi, I went forth my home intending 
to fare and prepare the band 2 in the Royal Palace when I found 
the hour was over-early, so said I to myself: Hie thee to a certain 
person and make ye merry, thou and she, until the sun shall rise 
and thou art bound to wend palacewards." " 'Tis well," quoth 
she and seated him and designed to take seat beside him when 
behold, came a rap at the door and he cried, " Who is that ? " and 
she replied, " Allah only is Omniscient, but haply 'tis my husband." 
So he was startled and afeard, and when she whispered to him, 
" Up and enter yon closet," he did her bidding and found 
a-facing him therein the Pieman and the Herbalist and the Flesher 
i* whom he said, " Peace be upon you," and when they returned 
his greeting he asked them, " Ye, who brought you ? " They 

1 Arab. " Kabsh." Amongst the wilder tribes of the East ram's mutton is preferred 
uccausc it gives the teeth more to do : on the same principle an old cock is the choicest 
guest-gift in the way of poultry. 

1 " Naubah," lit.= a period, keeping guard ; and here a band of pipes and kettle- 
drums playing before the doors of a great man at certain periods. 



3OO Supplemental Nights. 

answered him saying, " That which brought us also brought thee." 
After this he sat beside them and the four remained seated in the 
closet and huddled together, whilst each addressed himself saying, 
" What now wilt thou do ? " Meanwhile the woman suddenly 
went forth and opened the door when behold, it was her mate the 
Droll who walked in and took seat ; whereupon she asked him 
" And thou, why hast thou come at such hour ? 'tis not often thy 
wont to return early from the King's presence. Haply thou art 
unwell, for thy custom is not to appear until near supper-tide and 
now thou hast forestalled our meeting-time and hast returned 
a-morn. I suspect that he hath bespoken thee concerning some 
matter of urgent matters that thou comest home at this hour ; but 
haply thou wilt finish off such business and hie thee back to the 
Sultan/' Quoth he, " By Allah, O Woman, when I fared forth 
hence and went to the King I found that he had many and 
important affairs to settle, so he said : Hie thee to thy home and 

abide therein, nor return to me till after the third day." And 

Shahrazad was surprised by the dawn of day and fell silent, and 
ceased saying her permitted say. Then quoth her sister Dunyazad 
" How sweet and tasteful is thy tale, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this com- 
pared with that I would relate to you on the coming night an 
the Sovran suffer me to survive ? " Now when it was the next 
night and that was 

t&ty S>tftfn f^untefc anfc Jffftg- eighty JJtfibt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night ! " She replied : With love and 
good will ! It hath reached me, O auspicious King, the director, the 
right-guiding, lord of the rede which is benefiting and of deeds fair- 
seeming and worthy celebrating, that when the King's Jester went in 



Calebs the Droll and His Wife and her Four Lovers 301 

to his wife she said, " Thou, wherefore hast thou come so early ? " 
and said he, " By Allah, the Sultan hath much and important 
business and said to me : Hie thee home, and tarry there and 
return not to me save after the third day." Now when the four 
men who were closeted together heard these words they were per- 
plext as to their affair, and said one to other, " What shall we 
do ? Indeed we are unable to sit out three days in this stead." 
Hereupon the Pieman said to them, " Nay, rather let us play a 
prank whereby we may escape," and said they, " What may be 
the device thou wouldest devise ? " Quoth he, " Whatso I do that do 
ye look upon and then act in like guise,'* and so speaking he arose 
and taking his minced meat fell to sticking it upon his skin until 
he was like a leper covered with sores. 1 Then he went forth the 
closet to the husband of his mistress, and cried, " The Peace be 
upon you ! " The man returned his salute and asked him, " What 
art thou ? " to which he made answer, " I am the Prophet Job the 
Ulcered, where is the way out of this ? " " Here," cried the Jester, 
upon which Job passed out of the door and went about his business 
and on such wise made his escape. Next the Herbalist stood up and 
opening his basket brought out fragrant herbs and fell to scattering 
them over his sconce and about it and over his ears, 2 till such 
time as all his face was hidden in greens, after which he also went 
out and accosting the house-master said, " The Peace be upon you ! " 
And when the man returned the salam he asked him, " Hath Job 
the Ulcered passed by thee on this path ? " " Indeed he hath," said 
the other; "but what mayst thou be?" " I am Al-Khizr, the 
Green Prophet" (upon whom be The Peace), 8 and so saying he 
brushed by the Droll and passed through the door. Now when the 

1 In text " Al-Mubtali." 

3 Arab. " Hawwilin " ; the passage is apparently corrupt. [" Hawalin " is clerical 
error for either " hawala " = all around, or " Hawalf = surroundings, surrounding parts, 
and "Audin" is pi. of the popular " Widn" or " Wudn" for the literary " Urn," 
ear. ST.] 

3 The exclamation would be uttered by the scribe or by Shahraiad. I need hardly 
remind the reader that " Khiir " is the Green Prophet and here the Prophet of greens. 



302 Supplemental Nights. 

second lover had gone forth and escaped, the Flesher arose and 
donning the ram's skin set its horns upon his head and began 
crawling out of the closet upon all fours, hands and knees, until he 
stood before the husband of his beloved, and said to him, " The 
Peace be upon you !" <! And upon you be The Peace," returned 
the other, " What mayst thou be ? " " I am Iskandar, Lord of the 
Two Horns," cried the other ; " say me, have there passed by thee 
Job the Ulcered and Al-Khizr the Green Prophet (upon whom be 
The Peace) ? " Quoth the house-master, " They went by this place 
and forewent thee." So the third lover passed through the door- 
way and escaped, and presently the Shaykh of the Pipers rose to 
his feet and applying the mouthpiece of his pipe to his lips went 
up to his mistress's mate and said, " The Peace be upon you ! " and 
on the man. returning his salam, asked him, " Hath it so happened 
that Job the Ulcered and Al-Khizr the Green Prophet and Iskandar 
Lord of the Two Horns passed this way ? " " They have," answered 
the other, " What art thou ? " Cried he, " I am Israfil, 1 and 'tis 
my design forthright to blow the Last Trump." Hereupon the Droll 
straightway arose and laid hands upon him ; crying, "Yallah, 
Ydllah, 2 O my brother, blow not at all until we shall have gone, I and 
thou, to the Sultan." So saying he took him by the hand and 
fared forth with him and ceased not faring until he had carried him 
into the presence, when the King asked, " Wherefore hast thou 
arrested this man ? " Answered he, " O King of the Age, this is 
our Lord Israfil and 'twas his intent to blow the Last Trump, so I 
forbade him therefrom until such time as I had brought him for 
thee to look upon, lest haply he might so have done without thy 
knowledge, and said I to myself: By Allah, better set him before 
the Sultan ere he sound his Trumpet. Furthermore I do pray for 



1 For " IsraTil " = Raphael, the Archangel who will blow the last trump, see vol. 
ii. 287. 

2 Gen. meaning "Look sharp," here syn. with " Allah ! Allah ! "= I conjure thee by 
God. Vol. 1.346. 



Calebs the Droll and his Wife and her Four Lovers. 303 

thy welfare, O King of the Age, inasmuch as thou hast married me 
to this dame because I had fear of her lest she company with strange 
men. But I found her a saintly woman who admitted none of man- 
kind save that to-day when I went forth from thee at morning- 
tide I turned me homewards and going into my house caught with 
her three Prophets and one Archangel and this is he who intended 
to blow the Last Trump." Hereupon quoth the Sultan to him, " O 
Man, art thou Jinn-mad ? How canst thou have found with thy 
spouse any of the Prophets as thou sayest ? " And quoth he, " By 
Allah, O King of the Age, whatso hath befallen me that 1 have 
reported to thee nor have I hidden from thee aught. 11 The King 
asked, " Which was he of the Prophets thou foundest beside thy 
wife ? " and he answered, " The Prophet Job (on whom be The 
Peace) and after him came forth to me from a closet the Prophet 
Al-Khizr (on whom be The Peace 1), and after him Iskandar Lord of 
the Two Horns (on whom be The Peace !)and lastly this the fourth 
is the Archangel Israfil." The Sultan marvelled at his words, and 
exclaimed " Laud to the Lord ! Verily this man whom thou 
entitlest Israfil is naught but the Shaykh of my Pipers." " I wist 
naught, O King of the Age," said the other, " but I have related to 
thee what hath occurred and what I beheld and eyewitnessed." 
Hereupon the Sultan understood that the wife had friends who 
forgathered with her, and who had served her husband with such 
sleight, so he said to the musician, " O man, unless thou tell me 
truly what happened I will cut off thy head." Thereupon the 
Shaykh of the Pipers arose, and kissing ground before the 
Sultan, said to him, " O King of the Age, give me promise of 
immunity and I will relate to thee all that befel." Quoth the 
King, " 'Tis upon condition that thou tell no lies ; " and quoth the 
other, " O King of the Age, verily, I will shun leasing." ' So 
the King gave him a pledge of safety, and the Shaykh described 

1 A Persian would say, " I am a Irani but Wallahi indeed I am not lying." 



304 Supplemental Nights. 

everything that had been done and kept nothing back, and when 
the King heard the story and the trick which had been wrought 
by the woman's friends he marvelled thereat and cried, " Allah 
kill all womankind, 1 the fornicatresses, the adulteresses, the 
traitresses ! " After which he despatched a posse of the Cham- 
berlains to bring into his presence the four persons. 

And Shahrazad was surprised by the dawn of day and fell silent 
and ceased to say her permitted say. Then quoth her sister 
Dunyazad, " How sweet is thy story, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night 
an the King suffer me to survive ? " Now when it was the next 
night and that was 

^|je &eben f^unfcreU ana >txt(etf) Jifgbt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the King 
despatched a posse of his Chamberlains to bring into his presence 
the four persons who were lovers to the Droll's wife, and he found 
the first to be a Pieman who had claimed the rank of our lord Job 
(on whom be The Peace !) and the second to be a Market-Gardener 

1 [This sentence of wholesale extermination passed upon womankind, reminds me of 
the Persian lines which I find quoted in 'Abdu '1-Jalfl's History of the Barmicides: 

Agar nek budi Zan u Ray-i-Zan 

Zan-ra Ma-zan Nam budi, na Zan 

and which I would render Anglice : 

If good there were in Woman and her way, 
Her name would signify "Slay not" not " Slay. 

"Zan" as noun = woman ; as imp. of "zadan" = strike, kill, whose negative is 
"ma-zan."~ST.] 



Calebs the Droll and Ins Wife and her Four Lovers. 30$ 

who sold savoury herbs and all manner fragrant growths, and he 
had made himself out to be Al-Khizr (on whom be The Peace !), 
and the third to be a Butcher who had passed himself off as 
Iskandar, Lord of the Two Horns (on whom be The Peace !) ; 
whilst the fourth, whom the Jester had brought, and who declared 
that he was the Archangel Israfil, and was about to blow the Last 
Trump, proved to be the Shaykh of the Pipers. Now when the 
four were before the King he gave orders to castrate them all save 
the Shaykh, 1 this being the award of him who lewdly frequenteth 
the women of the royal household. Hereupon they gelded them, 
and each one who was made a eunuch died without stay and 
delay ; and the Droll divorced his wife and sent her about her 
business. I have also by me (said Shahrazad) another tale con- 
cerning the wiles of womankind, and it is that of 

1 In the text the Shaykh, to whom " Aman " was promised, is also gelded, probably 
by the neglect of the scribe. 



THE GATE-KEEPER OF CAIRO AND THE 
CUNNING SHE-THIEF. 



309 



THE GATE-KEEPER OF CAIRO AND THE CUNNING 

SHE-THIEF. 1 

IT is related that in Misr of Kdhir there was a man who had 
reached the age of fourscore and ten years, and he was a chief- 
Watchman of the ward in the service of the Wali ; a brave man 
withal, and one not wont to be startled or afeard. Now one night 
as he was going around about the city with the Chief of Police, 
and he was returning to the guard-house 2 before break o f day that 
he might perform the Wuzii-ablution, and at the call to dawn- 
prayers he might rise and repeat them, it so fortuned that when he 
was about to stand up to his orisons, according to the custom of 
him, suddenly a purse fell before him upon the ground. As soon 
as he had done with his devotions he arose and gazed around to 
see who had thrown him that bag of money, but he could find 
nobody ; so he took it up and opened it, when an hundred dinars 
met his sight. Hereat he wondered ; but on the following day 
when he had washed and was praying, behold, a second purse was 
cast at his feet*; so he waited until he had finished his orisons and 
then stood up and looked around to see who had thrown it. 
Thereupon, as he failed to find any, he took it up and opened it 
and again beheld an hundred dinars, a matter which filled him 
with wonder. This continued till the third day at morning-tide, 
when he had washed as was his wont and stood up to his prayers, 
and lo and behold ! another purse was dropped at his feet. Here- 



1 This tale is a variant of " The First Constable's History : " Suppl. Nights, vol. ii. 
6-15. 

* In text " Al-Bawwabah "= a place where door-keepers meet, a police-station ; in 
modem tongue "Karakol," for " Karaghol-khinah " = guard-boose. 



3 1 o Supplemental Nights. 

with he cut short his devotions, and turning him round saw beside 
him a girl whose years had reached fifteen ; so he seized her and 
said, " Who art thou, and what is the reason of thy throwing at 
my feet every day a purse of an hundred gold pieces, and this is 
the third time ; argal the sum amounteth to three hundred. What 
may be this case ? " Said she, " O my lord, my name is Fatimah, 
and my wish and will is a matter which thou canst bring to an end 
for me by means of thy tongue ! " Quoth he, " What is't thou 
wantest of me ? " and quoth she, " Tis my intent that on the 
morrow 1 sham drunkenness with wine and cast myself before the 
mansion of the Kazi of the Army. 1 Thou shalt find me there 
strown upon the ground and dressed in all the best of my clothes 
and finest ornaments. So when thou shalt come to that quarter 
and espy me lying there in drink do thou bid the Linkman move 
the links to and fro ; then come forward, O Mukaddam, 2 and 
investigate the case and examine me, and say the Wali : This 
girl is in liquor. The Chief of Police shall reply to thee : Take 
her and carry her to the watch-house and keep her there till day- 
break." -- And Shahrazad was surprised by the dawn of day, 
and fell silent and ceased saying her permitted say. Then quoth 
her sister Dunyazad, " How sweet and tasteful is thy tale, O 
sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the Sovran suffer me to survive ? " Now 
when it was the next night, and that was 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 

1 In text " Kazi al-'Askar"= the great legal authority of a country : vol. vi. 131. 

2 Angto-Indice " Mucuddum"= overseer, etc., vol. iv. 42. 



The Gate-Keeper of Cairo and the Cunning She- Thief. 3 1 1 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that quoth 
the girl to the Mukaddam, " And when thou shalt have found me 
drunken with wine, the Wall shall bid thee : Take her to the 
watch-house and there keep her till daybreak. Hereto do thou 
object : No ! this were not suitable : I will cry upon Someone 
of the quarter and will awake the Kazi of the Army, for that she 
belongeth to his ward. Then assemble all thy folk and say to 
them : Verily this girl is in liquor and not mistress of herself at 
such time ; needs must she be of a great family and daughter to 
grandees ; therefore 'twere not proper that we take her with us to 
the watch-house ; nor let any hold her in his charge save the Kazi 
of the Army till morning and until such time as she shall have 
recovered her senses and can fare to her own folk." Hereupon 
quoth the Mukaddam to her, " Easy enough ! " and quoth she, 
" An thou act on this wise and my success be from thy hand, I 
will give thee five hundred dinars besides the three hundred." 
" This matter is not far to us," l said he ; so she left him and went 
away. Now when it was the season after night-prayers, the Chief 
of Police came forth his quarters and, repairing to the watch- 
house and taking the Mukaddam and his men, would have 
threaded the highways of Cairo as was his wont, but the head 
Gate-Keeper forewent him and took the direction of the quarter 
wherein dwelt the Kazi of the Army ; the Wali unknowing the 
while what was in the man's thought. They ceased not faring 
until they entered that part of the town wherein stood the Judge's 
house, and when they approached it, lo and behold 1 the Mukaddam 
found a something strown upon the ground. So said he to the 
Linkman who carried the light, " O my son, do thou shake the 
torch) 1 ' and when he moved the link to and fro it illumined the 

1 i.e. is not beyond our reach. 



312 Supplemental Nights. 

whole quarter. Then the Gate-Keeper came forward ; and, looking 
at what was lying there, found it to be a damsel in liquor dressed 
out with sumptuous dress and adorned with all her ornaments : so 
he said to the Wali, " O my Chief, 1 this girl is drunken with wine 
and hath fallen on the ground ;" and said the Chief of Police, 
" Take her up and carry her to the watch-house until morning." 
Hereupon quoth the Mukaddam, " No ! this were not fitting ; nor 
is it possible for the like of this girl. She is in the ward of the 
Kazi al-'Askar, to whose household haply she belongeth or to 
some great man in the quarter, and we fear lest befal her of evil 
matters some matter and we shall come to be transgressors." 
Hereupon, after applying some remedy to the damsel, they made 
her sit up and presently they called aloud upon the people of the 
quarter and awoke the Judge and when all the folk came out 
in a body the Wali said to them, " Look ye upon this girl ; per- 
adventure you may know whose daughter she is." They came 
forward and examined her and found her garbed in sumptuous 
garments and trickt out with the whole of her ornaments, where- 
upon the Chief of Police and the Mukaddam of the Watchmen 
said to them, " Indeed 'tis not possible for us to remove yon 
maiden from this place ; so do you take her to your homes until 
morning-tide when she shall recover and be able to care for herself 
and then fare to her own folk. Hereat they made agreement that 
none should lodge her in his house save the Kazi of the Army ; 
so a party of the servants raised her and led her to his mansion 
and set her in a chamber hard by the open saloon ; after which 
each and every of them fared forth to sleep in his own place. On 
this wise it befel the Wali and the Mukaddam and the Kazi and 
the folk of the ward ; but as regards the affair of the damsel whom 
they found stretched on the ground as one drunken, she on 
entering the Kazi's abode pulled herself together and recovered 

1 In text "Ya Sultan-am" with the Persian or Turkish suffixed possessional 
pronoun. 



The Gate-Keeper of Cairo and the Cunning She- Thief. 3 1 3 

herself, for that she had wrought all this wily work for the special 
purpose of being led into the house there to carry out her wish 
and will. Presently the Judge lay down and was drowned in 
slumber and knew not what Allah had destined to him from the 
plans and projects of the girl who, rising up at midnight, opened 
the door of her chamber leading into the saloon where the Kazi 
al-'Askar kept all his hoards and coin l and dresses and belongings. 
Now she had appointed her people to meet her at that house, so 
they came and carried off the whole of what was in the saloon 
nor did they leave aught therein, at all, at all, save only the 
matting. And when dawned the morn, the Kazi of the Army 
arose and repaired to the saloon, as was his wont, for the purpose of 
dressing but he found therein nothing except the matting. So he 
buffeted his face with his palms and wailed aloud whereat a party 
of his servants came to him and asked, " What is the matter with 
thee, O our lord the Kazi ? " then, on going into the saloon they 
remarked that it had been gutted of everything. So they went 
from him and threw open the door of the chamber wherein they 
had placed the damsel but they found her nowhere. -- And 
Shahrazad was surprised by the dawn of day and fell silent and 
ceased to say her permitted say. Then quoth her sister Dun- 
yazad, " How sweet is thy story, O sister mine, and how enjoyable 
and delectable ! " Quoth she, " And where is this compared with 
that I would relate to you on the coming night an the King 
suffer me to survive ? " Now when it was the next night and 
that was 

vTfjc gfceben ^imfcreft anto 5ri.xiiMl)ir& Xtgljt, 



DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

1 In text " mil," for which see vol. vi. 267. Amongst the Badawin it is also applied 
to hidden treasure. 



3 1 4 Supplemental Nights. 

the watching of this our latter night ! " She replied : With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Kazi's 
folk went and threw open the door of the chamber wherein the 
damsel had slept ; and, when they found nothing therein, they 
were certified it was she who had carried away the good. After 
such fashion it happened to these ; but as regards the action of the 
Judge, he took horse and wended his way to the Sultan, and he 
ceased not wending till he had entered the presence and salam'd 
and blessed the Sovran who returned his salute. Then cried he, 
" O King of the Age, there hath befallen me that which is so-and- 
so, and I have a claim on the Chief of Police and the Mukaddam 
of the watch, for that indeed they were the men who bade me 
admit the girl into my home, and this guest of mine hath left me 
nor muchel nor little." Hereupon the King bade summon the 
men with their many, and when they came before him, he bade 
strike off the heads of the two head men ; but they said to him, 
" O King of the Age, grant us three days' respite and, if aught 
discover itself to us and we rid ourselves of the responsibility, we 
shall be saved ; but an we avail not thereto, the sword of the 
Sultan is long." " Go forth," cried the King ; " I have granted 
you a three days' delay ; if you bring the offender 'tis well, and if 
not, your heads shall be in lieu thereof and eke so your families 
and your properties." Hearing this they sued for dismissal, and 
the Wali went forth to search in this way and wander in one 
direction and the Mukaddam in another. They roamed about 
Cairo for two full-told days, but naught happened to them until 
the third about the call to noontide-prayers, when the Mukaddam 
entered a narrow street on the side of the city to the west, and 
behold, a door opened and a speaker spake saying, " O Mukaddam, 
who is behind the door ? " So he turned towards the sound and 
said, " 'Tis well," and the other cried, " Come thou and draw near 



The Gate-Keeper of Cairo and the Cunning Ske- Thief. 3 1 5 

to me." He did so and approached the entrance when suddenly he 
saw the damsel who had shammed drunkenness l and whom they 
had introduced into the Kazi al-'Askar's house. Now when he 
accosted her and recognised her, he seized her and she asked him, 
" Wherefore dost thou arrest me and what is thine intent to do 
with me ? " " We will carry thee to the Sultan/' answered he, " and I 
and the Wali shall be set free. During the last three days I have 
done nothing but wander about in search of thee who hast wrought 
for us such work and after hast fled from us." Quoth the girl, " O 
clever one, had I designed the ruin of you I had never made 
myself manifest to thee, nor couldst thou have met me or 
forgathered with me : however, I will now work at freeing you 
from the hands of the Sultan, that both thou and the Wali may 
escape and that you twain may take from the Judge of the Army 
whatever of good you want and will." Quoth he, " How shall we 
do ? " and quoth she, " I have by me a white slave-girl the very 
likeness of myself and at this time I have dressed her in my dresses 
and decorations and have cut her throat, and by my cleverness and 
force of heart I have caused her be carried to a ruin hard by the 
Kazi's house and have had her buried therein and have set over 
her a slab. So do thou fare hence and taking the Wali seek the 
Sultan and say him : " We have wandered about Misr, the whole 
thereof, but we have found naught of our want, and now nothing 
remaineth to us save the house of the Kazi al-'Askar ; so we desire 
to search therein and, if we find that damsel murthered, we will 
gather together the folk of the quarter who saw us before that they 
may look upon her; and be the Judge also standing by that we 
may ask the people : What say ye concerning this maiden P'when 
haply they may reply, This is the girl which was drunken with 
wine. And as soon as they shall bear witness that it is the same, 
you twain shall stay behind to converse with the Judge as ye desire 

1 I carefully avoid the obnoxious term "intoxication" which properly means 
' poisoning," and should be left to thoat amiable enthusiasts the " Teetotallers." 



3 1 6 Supplemental Nights. 

and take from him whatever you wish and will ; and he shall sue 
you for grace and for aidance. Then will he go up to the King and 
report to him saying : I have found my debtor and I have recovered 
from him all my good ; whereupon you shall be set free and eke 
I shall be freed. And finally do ye come hither to me and we 
will divide all the plunder I have taken from the Kazi's house." 
Now when the damsel had made the old Watchman understand 
these words, he left her, and going to the Wali, informed him of 
the whole affair and reported all that the girl had communicated 
to him of treachery and plottings, whereupon the Chief of Police 
took horse, and accompanied by the Mukaddam, rode to the 

Palace, And Shahrazad was surprised by the dawn of day and 

fell silent and ceased saying her permitted say. Then quoth 
her sister Dunyazad, " How sweet and tasteful is thy story, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the Sovran suffer me to survive?" Now 
when it was the next night and that was 

Sflbc &eten l^untoU atrtr Sbixtp-fiftf) jBt'fiH 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night!" She replied: With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Wali 
rode to the Palace, he and the chief Watchman, seeking the 
Sultan, and they ceased not riding until they entered the presence 
and saluted the Sovran, praying for the endurance of his glory 
and the continuance of his life-tide. He returned their salute and 
asked concerning the affair of his Judge and they answered him, 
" O King of the Age, verily we have wandered about Misr and 



The Gate-Keeper of Cairo and the Cunning Shi- Thief. 3 1 7 

the entirety thereof, without finding any and now there remaineth 
for our search naught save the quarters occupied by the Kazi al- 
'Askar. So we design to examine it that if aught be found therein 
we may be set free, and if not that thou work upon us thine own 
intent." Hereupon the Sultan sent to summon the Judge ; and, 
when he made act of presence, commanded him suffer the Wali 
and the Mukaddam to search his quarters and he replied, 
" Hearing and obeying." The whole forty then fared from the 
Palace and reaching the Judge's mansion rummaged it until they 
came upon the ruined stead described by the damsel ; so thither 
they went and seeing a slab newly laid, pulled it up and found 
beneath it a white girl full-dressed and ornamented. 1 The Watch- 
man fared forth and summoned all the ward-folk who considered 
narrowly the corpse of the murthered damsel, and they all cried 
with a single voice, " Indeed this be the girl which was drunken 
with wine and which was carried into the Kazi's quarters." And 
they bore official testimony to such effect what while the Judge, 
who was standing in that stead looking and listening, said to 
himself, " How can such case have occurred to us without cause ? " 
And when this business was finished, the Wali turned to the Kazi 
and said " O Shaykh of Islam, 2 we left this damsel in thy charge 
and to thine honour until morning-tide, deeming that haply she 
might be the daughter of a grandee house and yet hast thou cut 
her throat and hidden her within thy premises." But the Judge 
could return to him no reply nor attempt any address, for he 
feared lest the King should hear thereof; so he inclined to the 
Master of Pplice and got ready for him an hundred purses and 
twenty for the Mukaddam that they might keep silence and not 
report such matter of scandal to the Sultan. Accordingly they 
accepted that amount of money from him and the Kazi went forth 



1 A sign of foul play ; the body not having been shrouded and formally buried. 
1 For the title, the office and the date see vol. ix. 289. 



3 1 8 Supplemental Nights. 

from him and took horse and informed the Sultan that he had 
found his debtor and had recovered his due ; but he spoke not 
these words save for fear of the Chief of Police and the Head of 
the Watchmen lest they inform the King that they had found the 
murthered damsel within his demesne. Then the Mukaddam 
repaired to the house where the She-thief had bespoken him and 
standing at the door knocked thereat When those inside asked, 
" Who mayest thou be ? " and he answered, " I am seeking 
Fatimah ! " " Who is Fatimah ? " cried they, " we have here nor 
Fatimah nor Halimah." 1 Thereupon quoth the Mukaddam, 
" Indeed this Fornicatress, this Adulteress hath wrought upon us 
and hath escaped us ; but, seeing that we also have won free by 
virtue of the wile she pointed out to us, we will leave her to time 
and doubtless during the length of days we twain shall forgather 
again." On this wise endeth the story (quoth Shahrazad) ; but I 
will now relate a very different adventure and 'tis the 

1 The names are = Martha and Mary. 



TALE OF MOHSIN AND MUSA. 



321 



TALE OF MOHSIN AND MUSA. 1 

IT fortuned once upon a time that two men went forth from the 
same place, one foregoing the other, and they forgathered by the 
way. Now each had a bag full of flour and a flask 2 containing some- 
.what of water ; and when they made acquaintance on the road the 
first of them said to his companion, " O my brother, what may be thy 
name ? " and said the Second, " I am hight Mohsin, the Beneficent, 8 
and thou what art thou called ?" Quoth the other, " Musa the 
Malignant." 4 So the two fared on in converse and whenever meal- 
time came round, each would bring out a portion of meal and knead 
it and make of it a scone, 5 and light a fire and bake it thereon : 
after which they would satisfy their hunger. But Mohsin knew not 
that had been doomed for him by his companion Musa the Mis- 
doer, so the twain would fare together and feed together. On 
the following day quoth Musa to Mohsin, " O my brother, I have 
with me a bag of flour and a flask of water and thou hast the same, 
and whenever eating-time cometh round each one bringeth out 
somewhat of his vivers. Now this is not right ; 'twere the better 



1 MS. vL 57-77, not translated by Scott, who entitles it (vi. 461) " Mhassun, the 
Liberal, and Mousch, the treacherous Friend." It is a variant of " The Envier and the 
Envied : " vol. L 123. 

* The Arab, "Janrah" : vol. viii. 177. 

3 i.e. One who does good, a benefactor. 

4 In the text " Musa wa Mdzi," the latter word = vexatious, troublesome. [I notice 
that in the MS. the name is distinctly and I believe purposely spelt with Hamiah above 
the Wiw and Kasrah beneath the Sin, reading " Muust." It is, therefore a travesty of 
the name Musa, and the exact counterpart of " Muhsin," being the active participle of 
"asaa, 4th form of "saa," = he did evil, he injured, and nearly equivalent with the 
following " Muuzi.'* The two names may perhaps be rendered : Muhsin, the Beneficent, 
and Muusi, the Malignant, the Malefactor. ST.] 

In text Fatir " for " Fattrah " = a pancake, before described. 

VOL. V. X 



322 Supplemental Nights. 

way that we first eat that is with thee and when 'tis ended we use 
my provaunt." " Tis well, O my brother," quoth Mohsin. They 
agreed upon this condition and whenever moved by appetite they 
ate of Mohsin's viaticum until his bag of flour and his flask of 
water were clean emptied. But when the meal-hour came, Musa 
arose and made for him a single scone and no more, and baked 
it and ate it by himself, while Mohsin sat-by looking on. This 
befel time after time for the first day and the second day until 
Mohsin waxed anhungered and famine wrung his vitals, so quoth 
he to Musa, " O my brother, give rne somewhat of thy food that 
I may nourish myself therewith, for indeed I am empty exceed- 
ingly." But Musa made reply, " By Allah, I will not give it to 
thee ; no, not a single mouthful." Rejoined Mohsin, " O my 
brother, we two made covenant that we should become brethren, 
and first eat of my provaunt and then of thine ; now, however, 
thou art not pleased to grant me or bite or sup. This is not 
the act of an honest man." He answered, " Be brief! an thou be 
hungry I will give thee half of my scone on condition that I 
spluck out thine eye." " How so, O my brother ? " rejoined 
Mohsin, " Wilt thou blind me of one eye for the sake of half 
a scone ? better leave me to die with my sight as it is." Said 
Musa, " At thy pleasure ! " * But on the third day Mohsin was 
like to sink for extreme hunger, and he cried, " There is no 
Majesty and there is no Might save in Allah, the Glorious, the 
Great. Do thou, O Musa, give the half-scone and pluck out one 
of mine eyes." Musa did as he was bidden, and thrusting forth 
his finger gouged 2 out the right eye, whereby Mohsin remained 



1 In text "Bi-khatiri-k" = Thy will be done; the whole dialogue is in pure Fellah 
speech. 

2 Supposed to be American, but, despite Bartlett, really old English from Lanca- 
shire, the land which has supplied many of the so-called " American " neologisms. A 
gouge is a hollow chisel, a scoop ; and to gouge is to poke out the eye : this is done by 
thrusting the fingers into the side-hair thus acting as base and by prising out the ball 
with the thumb-nail which is purposely grown long. 



TaU of Moksin and Musa. 323 

purblind, withal was he not filled by the half-scone. Now on the 
fourth day Mohsin waxed yet more ravenous and famine was 
right sore upon him, and he cried, " There is no Majesty ! by 
Allah, O Musa, my brother, I am a-famished, so pity me and the 
Lord shall pity thee." Replied the other, "I will give thee 
nothing until I shall have gouged out thine other eye." Quoth 
Mohsin, " Verily we are Allah's and unto him we shall return ! 
but, by the Almighty, famishing is bitter ; so do thou with me, 
O Musa, what the Omniscient hath predestined as to the plucking 
out of my two eyes." Accordingly the man gave him the half 
scone and plucked out his other eye; and on such wise made 
him stone blind. Hereupon Musa left his companion darkly 
tramping l about the roads. Now in the neighbourhood of that 
place was a well full of water;* so when Mohsin drew near 
knowing nothing thereof, Musa came up and pushed him there- 
into ; and while falling into the pit Mohsin said to himself, " O 
Lord, thou hast doomed me to blinding and at last Thou hast 

condemned me to drowning." And Shahrazad was surprised by 

the dawn of day and fell silent and ceased to say her permitted 
say. Then quoth her sister Dunyazad, " How sweet is thy story, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive " ? Now when 
it was the next night and that was 



1 [In the text : ' Fa tarak-hu Muusi am'a dair yaltash fi M-Tarilc." Latash has the 
meaning of beating, tapping ; I therefore think the passage means : " hereupon Muusi 
left him, blind as he was. tramping and groping his way " (feeling it with his bands or 
stick). ST.] 

J In text Biiru milyinah Moyah." Asa rule the Fellah of Egypt says ' Mayych," 
the Cairene Mayya," and the foreigner " Moyah" : the old Syrian is M Maya," the 
mod. " Moy," and theclassical dim. of " M*" is " Muwayh," also written " Muwayy" 
aod Muwayhah." 



324 Supplemental Nights. 



S>eben f^uirtrea and g>txtg*sebent!) 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when Musa 
had thrust Mohsin into the well with intent to drown him, the 
blinded man cried, " O Lord thou hast doomed me to blinding, and 
at last Thou hast condemned me to drowning." Then he struck 
out with hands and feet till he felt the walls of the well wherein 
he found two niches ; so he set toes into one of them and there 
stood awaiting the salvation of Allah which was nearhand ; and 
his heart was satisfied and he drank of the water. When the first 
night fell behold, two of the Jinns came to the pit and sat down in 
converse each with other, when quoth the first to the second, 
" Wallahi ! O certain person, there is now to be found nor sage 
nor leach, and all of them are preposterous pretenders and balkers 
of man's intent." Quoth the other, " What may be these words ?'" 
and the former resumed, " By Allah, I have possessed the daughter 
of the Sultan and she is the dearling of my heart whom I love 
with dearest love ; yet can none avail to unsorcel her of me." 
Quoth his companion, " And what would expel thee ? " And quoth 
he, " Naught will oust me save a black cock or a sable chicken ; 
and whenas one shall bring such and cut his throat under her feet 
of a Saturday, 1 1 shall not have power to approach the city wherein 
she dwelleth." " By Allah, O my brother/' said the other, " thou 
hast spoken sooth : there is in this land nor wizard nor mediciner 
who knoweth aught, and all of them are liars and contradictors 
who lay claim to science without aught of intelligence ; indeed 

" = Sabbath, Saturday: vol. ii. 305, and passim. 



Tale of Mohsin and Musa. 325 

there is not one of them who knoweth of this tree (which adjoineth 

our well) that whoso shall take the leaves thereof and plaster them 

upon his eyes, even though he be born blind he will be gifted with 

sight and wax sound after two or three days by the kind permission 

of Allah Almighty. Yet are the folk all heedless of such virtue in 

the tree." Now Mohsin remained listening to these words and 

pondering them as he stood supported by the side-wall of the well, 

and when it was the last third of the night, the Jinns which were 

conversing at the mouth took leave each of other. And as soon as 

the day brake and the time waxed bright behold there came a Kafilah 

which passed by the pit seeking drink for themselves and water for 

their cattle. Presently they let down a bucket by a cord and when 

Mohsin felt the rope he caught hold thereof, whereat the caravan 

people cried, " We take refuge with Allah from Satan the Stoned," 

and said one to other, ' Verily 'in this well is a Satan ! " Mohsin 

heard their words and answered them and said, " Yd'llah ' Ho 

you, draw me out hence, for verily I am of mankind and not of 

Jinn-kind and being blind I fell yesterday into this hole." Cried 

they, " Catch tight hold of the cord," and when he did so they 

drew him out and finding him weak from famine they gave him 

a somewhat of food and he ate and drank. The caravan-folk on 

like guise drank from the well and wate ed their beasts ; after 

which they would have led Mohsin away with them but he said, 

" O my brethren (whose weal Allah increase 2 and whose grace 

may He reward !), I have a single want wherewith I fain ye would 

favour me!" Asked they, "And what may that be? "and he 

answered, " That ye direct me to the tree which adjoineth this well 

and Jead me close thereto and God shall gar your good to grow ! " 

Hereupon one hent him by the hand and after doing as he desired 

and setting him beside the tree returned to his own folk and the 



1 iW. " By Allah," meaning " Be quick ! " 

* For this well-nigh the sole equivalent amongst the Modems of our thank you," 
see vol. iv. 6, and v. 171. 



326 Supplemental Nights: 

/caravan loaded and left the place. Presently Mohsin swarmed upj 
-the trunk ; and, taking seat upon a branch of its branches, fell to 
[Cropping the leaves and patching them upon either eye as he had 
.heard the Jinni prescribe ; and hardly had two days gone by when 
he felt healed of his hurt and opened his eyelids and saw what 
was around him. Then, after taking somewhat of its foliage, he 
came down from the tree and went on his wayfare until he entered 
a city and found him a lodging. When this was done he fell to 
threading the streets and ways crying aloud the while, " I am 
the Leach, the Healer! 1 I am the Mediciner who can cure the 
blind ! " whereat all the one-eyed and the sightless would summon 
him with outcries and he would apply to them somewhat of his 
leaves ; and after two or three days (he superintending the while) 
they would open their eyes and see. On this wise went by a term, 
of time until at last the King of that city heard rumour of a new 
leach ; so he sent to him and summoned him and said to him, 
" Art thou a clever Medicine-man even as they have informed me 
concerning thee ? I have a daughter ridden 2 by a Jinni of the 
Jann and we desire of thee that thou unsorcel her." "And if I; 
avail not to free her ? " asked Mohsin, and the King answered, 
41 Then will I kill thee even as I have slain a many before thee; 
who have looked upon the face of the Princess." " And if I prove 
able to deliver her and fend her from further offence ? " "I will 
give thee what thou askest of coin and hoards." " No, O King of 
the Age ; this condition I will not accept : if I free her I must 
take her to wife, for an I fail therein thou wilt slay me ; and 



1 In Arab. ' Ana M-Tabfb, al-Mudawi." In pop. parlance, the former is the scientific 
practitioner and the latter represents the man of the people who deals in simples, etc. 

2 In text " Rakiba-ha," the technical term for demonaic insiliation or possession: the 
idea survives in our "succubi" and "incubi." I look upon these visions often 
as the effects of pollutio noclurna. A modest woman for instance dreams of being 
possessed by some man other than her husband j she loves the latter and is faithful to 
him, and consequently she must explain the phenomena superstitiously and recur to 
diabolical agency. Of course it is the same with men, only they are at less trouble to 
excuse themselves. 



Tale of Moksin and Musa. 327 

unless thou agree with me after I shall have saved her that thou 
e'en wed her to me" -- 1 '"Tis well, O Shaykh ; and for re- 
leasing her I give thee a delay of three months for visiting and 
healing her. -- And Shahrazad was surprised by the dawn of 
day and fell silent and ceased saying her permitted say. Then 
quoth her sister Dunyazad, " How sweet and tasteful is thy tale, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night, an the Sovran suffer me to survive." Now when 
it was the next night and that was 



g>eben ^untafc an* 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the King 
covenanted with the Mediciner that the unsorcelling of the Princess 
should be within three months ; after which he set apart an apart- 
ment for him with all the furniture and appurtenances thereof and 
appointed to him rations of meat and drink. So Mohsin abode 
with him the appointed time and he in the extreme of comfort 
and enjoyment ; but when the three months were ended the Sultan 
sent for him and summoned him between his hands and said, U O 
Shaykh, the term is gone-by." Hereupon Shaykh Mohsin went 

1 The construction here, MS. p. 67, is very confused. [The speech of Muhsin 
seems to be elliptical. In Ar. it runs : " Li-annf iza, lam nukhullis-ha (or nukhlis-ha, 
and or 4th form) taktulnf, wa and iz lam tattafik ma*( anni iza" khalUstu-M tu'ii-hd 
alayya "which I believe to mean :" for if I do nol deliver her, thou wilt kill me ; so 
I (say) unless thou stipulate with me that when I have delivered her thou wilt give her 
to me in marriage -- " supply: well then I wash my hand of the whole business." 
The Shaykh acts on the tit for tat principle in a style worthy of the " honest broker" 
himself. ST.] 



328 Supplemental Nights. 

forth and bought him a black cock and when Sabbath 1 came round 

the Sultan presented him to his daughter whom he found in sore 

and sorrowful state, unknowing aught concerning herself or how 

the mishap had occurred to her. Now when he went in and 

looked upon her in such case, he drew near to her and fell to 

reciting Koranic versets which avert evil (the Sultan sitting beside 

them the while) ; and at the last he slaughtered the cock between 

her feet. Hereat the Princess recovered her senses and rose up 

and sat down 2 forthright and called for meat and drink which were 

brought to her ; then she ate and drank and besought for herself 

the guidance of God and said, " Alhamdolillah "-laud to the 

Lord and presently she kissed the hand of her sire and of 

Shaykh Mohsin. Quoth the King, " O my daughter, art thou 

indeed well ?" and quoth she, " At this present I feel naught of 

pain in my person nor do I sense anything of what hath been 

with me ; and all this is by blessing of yonder Shaykh thou hast 

brought to me. But say me, O my father, what hast thou made 

over to him of money as a reward for unsorcelling me ?" " O my 

daughter," replied he, " I have offered him all he shall ask." But 

when the Princess recovered from her malady and returned to self, 

she changed from mode to mode and she became as one cast in 

the mould of beauty and loveliness and Shaykh Mohsin. looking 

upon her was dazed and amazed in his wits by cause of her 

exceeding comeliness and seemlihead. Presently the Princess 

addressed him, " O Shaykh Mohsin, what thing dost thou ask of 

1 In text " Yaum Saht " again. 

2 As has been said (vol. ii, 112) this is a sign of agitation. The tale has extended to 
remote Guernsey. A sorcier named Hilier Mouton discovers by his art that the King's 
daughter who had long and beautiful tresses was dying because she had swallowed a hair 
which had twined round her prsecordia. The cure was to cut a small square of bacon 
from just over the heart, and tie it to a silken thread which the Princess must swallow, 
when the hair would stick to it and come away with a jerk. See (p. 29.) " Folk-lore of 
Guernsey and Sark," by Louise Lane-Clarke, printed by E. Le Lievre, Guernsey, 1880 ; 
and I have to thank for it a kind correspondent, Mr. A. Buchanan Brown, of La 
Cofiture, p. 53, who informs us why the Guernsey lily is scentless, emblem of the maiden 
who sent it from fairy-land. 



Tale of Mohsin and Musa. 329 

the King's Majesty ?" for indeed her heart was fulfilled of the love 
to him which had mastered her. Now the Wazir had a son and it 
was his aim that his heir should marry the King's daughter, but 
this his wish was in vain : for when she was certified that her salva- 
tion was at the hand of Shaykh Mohsin, she said to her sire, " Do 
thou, O my father, largesse what is dearest to thee upon my 
healer." 1 Her design in these words was that the Sultan might 
bestow her to wife upon her deliverer, and she added, " Indeed our 
joyance hath been at his hands and he is deserving of munificence 
full and abundant." But again the object of her speech was that 
her parent might espouse her to the Shaykh for the love to Mohsin 
which had mastered her heart. Quoth her father, " O my daughter 
we will give him a sumptuous robe of honour and ten purses ;" 
but quoth she, " No, O my sire, this be not gift sufficient for the 
like of such service." Now she was the sole prop of her parents 
who had no child save herself, so the King replied, "O my 
daughter, I will give him whatso thou shalt say." Thereupon she 
asked him, " How many of the folk came in to me and uncovered 
my shame 2 and were slain therefor ? " and he answered, " Some 
fifty " Then cried she, " Had not Shaykh Mohsin been able to 
exorcise me what hadst thou done with him ?" " Indeed I had 
slain him." " Then*Alhamdolillah Glory be to Godfor that my 
deliverance was at his hand : so do thou bestow upon him thy 
best," and so she spake for that she was ashamed to say her sire, 
"Wed me to him." The King not understanding the hint she 
had hinted said to her, " All thou wishest I will largesse to him ;*' 
and she, " I have spoken to thee but thou hast not comprehended 
my words ! All who have looked upon my shame and proved 
unable to deliver me thou wast wont to slay and this man hath 
been my salvation after seeing me unveiled : how then wilt thou 
gift him with money and means or condition with him when thou 

1 The text says only, " O my father, gift Shaykh Mohsin." 

* Her especial " shame" would be her head and face : vol. vi. 30, 118. 



3 3O Supplemental Nights. 

art unable to carry out thy compact?" Hereupon the King 
became ware of what was in his daughter's mind and forthwith 
sending to summon the Kazi and witnesses he bade bind the 
marriage-bond between her and Shaykh Mohsin and in due time 
let them lead him to her in procession and suffer him go in unto 
her. So he cohabited with the Princess a while of time, after 
which the life-term of the Sultan drew near, and he fell sick of a 
sickness whereof he died. And when they had committed his 
remains to earth the Lords of the land and the Grandees of com- 
mand forgathered and agreed in council that none should overrule 
them save the Shaykh Mohsin. So they invested him with the 
signet-ring of Sovranty and seated him upon the throne of 
Kingship and he became Sovereign and Sultan. Moreover Allah 
Almighty enlightened his heart in governance with justice and 
equity ; and all the subjects with the Notables of the realm and 
the Rulers of high rank blessed him and prayed for him. Now 
one day of the days Sultan Mohsin felt desirous of solacing 
himself in the gardens ; so he rode forth, he and his suite, when 
he suddenly sighted his whilome comrade, the same who had 
plucked out one eye for half a scone and had gouged out the other 
eye for the other half. He bade them bring the man to the 
presence and when they set him between his hands he asked him 
saying, "O Shaykh, what may be thy name?" and he answered, 
" I am hight Shaykh Mohammed." So he carried him with his 
suite to the gardens where they abode until day ended, after which 
the Sultan rode back and entering his palace, bade bring Shaykh 
Mohammed whom he despatched to the House of Hospitality. 1 
On the third day he bade summon his guest after supper-tide 
and taking him by the hand led him into a cabinet and said, " O 

Shaykh Mohammed, do thou tell us a tale." And Shahrazad 

was surprised by the dawn of day and fell silent and ceased 

1 In northern Africa the "Dar al-ZiyaTah" was a kind of caravanserai in which 
travellers were lodged at government expense. Ibn Khaldun (Fr. Transl. i. 407). 



TaU of Mohsin and Afusa. 331 

to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with 
that I would relate to you on the coming night an the King 
suffer me to survive?" Now when it was the next night and 
that was 



Sotben f^unfcreft an* S&ebentg.first 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night!" She replied: With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that when the 
King entered the closet leading Mohammed by the hand he said 
to him, " Do thou, O Shaykh, tell us a tale." " By Allah, O our 
lord," quoth the other, rt I know naught of stories." Whereupon 
the Sultan rejoined, " If so it be, I will relate to thee, O Shaykh 
Mohammed, *an adventure of my own and 'tis as follows : Once 
upon a time a man went forth his town and he made companion- 
ship with another upon the way, and each one of them bore with 
him a bag of meal and a flask of water." On this wise the Sultan 
continued recounting to him the real history of Mohsin and Musa 
the Malignant, till at the end of the tale he said, " And Musa, after 
gouging out both eyes of Mohsin for the sake of a single scone 
thrust him into a well designing to drown him therein, but Allah 
Almighty preserved his life and brought him forth the pit and our 
Lord favoured him and restored to him his two eyes and em- 
powered him over the kingdom and thus did he become Sovran 
and Sultan. Now the prosperity of that Shaykh Mohsin was from 
the well whereinto Musa had thrust him." Presently he added, "An 
this tale be soothfast, then am I Mohsin and thou art Musa the 



332 Supplemental Nights. 

Malignant. I am able at this moment to slay thee but I will spare 
thee and moreover counsel thee as follows : Do thou go to the 
well and haply Almighty Allah shall thereby grant to thee some 
good, for that the root of my fair fortune was from that same 
pit." Now when the first third of the night had sped, Musa arose 
and repaired to the pit and descended therein when behold, the 
same two Jinnis had forgathered beside the well-mouth at that 
same hour and were seated together conversing each with other. 
Quoth the first, " What is thy case this day ? " and quoth the 
second, " By Allah, O my brother, my condition is ill-conditioned 
ever since a certain night when we met in this place and talked 
together. And so it hath continued until the present time, for that 
I have been unable to approach the city wherein dwelleth the 
Sultan's daughter : and someone that was in the well must have 
overheard us whilst we knew naught of him and he must have 
acted according to our words and slaughtered the black cock ; 
after which I have been unable to near her abode/' Quoth the 
other, " By Allah, O my brother, thou has spoken sooth ; but our 
ill-constraint is from this well." Hereupon the Jinni put forth his 
hand about the pit * and finding Musa the Misdoer snatched him 
up and seizing him between his palms tore his body into four 
pieces and cast away the quarters in some desert stead. And 
this (said Shahrazad) is the award of whoso betrayeth his fellow 
man. And they also relate the adventure of 



1 In most of these tales the well is filled in over the intruding " villain " of the piece. 
Ibn Khaldun (ii. 575) relates a*' veritable history "of angels choking- up a well; 
and in Mr. Doughty (ii. 190) a Pasha-governor of Jiddah does the same to a Jinni- 
possessed pit. 



MOHAMMED THE SHALABI AND HIS 
MISTRESS AND HIS WIFE. 



33S 



MOHAMMED THE SHALABI AND HIS MISTRESS 
AND HIS WIFE. 1 

IT is told among the many things which happened in Cairo the 
God-guarded that therein dwelt a man who was an Emir and who 
had a son Mohammed Shalabi 2 hight, a youth in his day unique 
for beauty and loveliness, nor in his time was there his peer for 
comeliness and seemlihead amongst women or amongst men. 
Now when he had attained the age of ten and was approaching 
puberty, his sire betrothed him and wedded him to a fair wife who 
loved him with fondest love even after marriage. There was also 
in Misr a Kazi al-'Askar, a Judge of the Army, who had a 
daughter singular for form and favour and bloom and brilliancy, 
and stature and symmetric grace and she was known as Sitt 
al-Husn the Lady of Loveliness. Now one chance day of the 
days she went forth together with her mother and the hand- 
maidens to the Baths and when they reached the half way behold, 
they were confronted by the young Shalabi whose glance fell upon 
the girl and her glance lit upon the youth, wherefrom love and 
affection for him settled in her heart and it was with him after the 
same fashion. Presently she began to send him messages and 
letters and he to do on like guise, yet could neither win possession 
of other nor indeed could the twain meet privately in one place. 
This endured for the space of three years therefore were their 
hearts melted in fire of mutual love-longing, until on a certain day 
when desire in the girl surged high for her lover and likewise did 
his yearning for his beloved ; withal neither availed to win union. 

1 This tale is of a kind not unfrequent amongst Moslems, exalting the character of the 
wife, whilst the mistress is a mere shadow. 

3 Here written " Jalabl" (whence Scott's "Julbee," p. 461) and afterwards (p. 77, 
etc.) " Shalabi " : it has already been noticed in vol. i. 22 and elsewhere. 



33" 'Supplemental Nights. 

Hereupon befel them sore travail and trouble and the young lady 
sent an old woman to her dearling praying him to meet her in such 
a site ; aud when the go-between had informed him thereof, he 
arose to obey her without stay or delay, unknowing what was 
hidden from him in the Secret Purpose. He fared till he came to 
the place in question when it was the hour of sunset and here the 
Shalabi forgathered with the Kazi's daughter who had kept tryst 
with him accompanied by her handmaidens ; and anon the twain, 
he and she, repaired to a retired spot. Now by the decree of the 
Decreer which is written upon the foreheads and the brows of man- 
kind, one of the folk belonging to the Chief of Police was loitering 
about the place when the couple entered that secret stead ; and as 
soon as they had settled themselves comfortably, each began com- 
plaining to other of the pangs of separation. After this the 
handmaidens brought to them food, meat and wine, and they ate 
and drank and toyed and were cheered and made merry from set 
of sun till the noon o* night and they conversed together as boon 
companions until either was fulfilled of other and the pains of 
parting had vanished from their hearts. Such was the case with 
the lover and the beloved ; but as regards the Wall's man who was 
looking upon them and listening, he well knew the place wherein 
the couple had retired and having noted it and certified himself 
thereof, he went to the Chief of Police and made his report saying, 
" In such a site of such a ward are a man and a maid whereupon 
show the signs of affluence, and doubtless an thou seize them thou 
shalt easily get from each and either some fifteen purses." The 
Wali hearing these words forthwith led out his party and marched 
with them to the spot appointed ; and he ceased not wending for 
half the night until they all came to the trysting place. Then he 
pushed forward axe * in hand and smote the door and broke it 

1 In text " Baltah " for Turk " Baltah "= an axe, a hatchet. Hence "Baltah-ji " 
a pioneer one of the old divisions of the Osmanli troops which survives as a family name 
amongst the Levantines and semi-European Perotes of Constantinople. 



Mottammed the Shalabi and his Mistress and his Wife. 337 

down ; and forthright he rushed into the room without being 
expected by the youth or the young lady whom he found sitting 
together in the very height of enjoyment But when they saw him 
suddenly appear they were consterned and confounded and confused 
as to their affair, so he arrested them and led them off and carried 
them to his house, where he placed them in prison. 1 Forthwith 
the bruit concerning the youth went abroad and reached his family ; 
to wit, how Mohammed Shalabi had been seized by the Chief of 
Police, together with the girl his beloved. Now after imprisoning 
them the Wali said, * This pair shall remain with me for a day 
or two days and until I catch them in their robbery ; " 2 but 
quoth one of the party, " Indeed thou knowest not and thou hast 
not learnt that this damsel is the daughter of the Kazi of the Army 
who throughout the past year wrought for the slaying of thee by 
the Sultan." And hardly had the Wali heard these words than 
his heart was filled with joy and he exclaimed, " By Allah, needs 
must I have his wench disgraced and proclaimed by bell 8 about 
the thoroughfares of Cairo and him dishonoured in the presence 
of the Sultan and degraded from his degree." Now when it was 
morning-tide a rumour flew about town that the Judge's daughter 
had been seized by the Wali and the watch together with the 
young Shalabi in a certain place and presently the report reached 
her father who cried, There is no Majesty and there is no Might 
save in Allah, the Glorious, the Great 1 O Saving God, save me ! 
Oh vile disgrace and foul dishonour before Sultan and subjects 
who shall say the Kazi's daughter hath been seduced and abused. 

1 Here the public gaol is in the Head Policeman's house. So in modern times it is 
part of the Wali or Governor's palace and is included in the Maroccan " Kasbah" or 
fort al ice. 

* In text " Naakhaz bi lissati-him ; " "Luu"is after a fashion Xj^mJ? ; but the 
Greek word included piracy which was honourable, whcnas the Arab, term is mostly 
applied to larcenisU and similar blackguard*. [I would read the word in the text 
Balsata-huro," until I have received their " ransom." ST.] 

3 In the text " Tajils" which I have rendered by a circumlocution. [For the exact 
meaning of "Tajrls see Dory, Suppl.s.v. "jar," where an interesting passage from 
Mas'udl is quoted.-ST.] 

VOL. V. V 



3 3 8 Supplemental Nights. 

However may the Veiler enveil me ! " On his part the Wall went 
up to the Palace and sought the Sovran to acquaint him therewith ; 
but, finding that he had business, he sat him down to await its 
ending when he purposed informing him concerning the daughter 
of his enemy the Chief Kazi. On such wise it befel him ; but as 
regards the wife of the youth who was lover to the girl, as soon as 
the rumour reached her that the Shalabi had been arrested by the 
Wali and the watch, she arose to her feet without stay and delay 
and doffing whatso of woman's dress was upon her -- And 
Shahrazad was surprised by the dawn of day, and fell silent and 
ceased saying her permitted say. Then quoth her sister Dunyazad, 
" How sweet and tasteful is thy tale, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the Sovran suffer me to survive ? " Now when it was the next 
night and that was 



an& 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that as soon as the 
Shalabi's wife was informed touching her husband how the Wali 
had seized him in company with the Kazi's daughter, she arose 
forthright and doffing whatso of woman's dress was upon her and 
donning man's disguise provided herself with somewhat of pro- 
vaunt 1 and went forth intending for the gaol in the Wali's house. 

1 In Moslem lands prisoners are still expected to feed themselves, as was the case in 
England a century ago and is still to be seen not only in Al-Islam, Egypt and Syria, but 
even in Madeira and at Goa. 



Mohammed the Shalabi and his Mistress and his Wife. 339 

She asked for the road as she went and a man of the people 
directed her to the office until she reached the place carrying her 
victuals ; then she enquired for the gaoler. So they made him 
meet her and quoth she, " Open to me the prison wherein they have 
gaoled the Shalabi and the maiden," and she promised him by signs 
a gold piece ; hereupon he admitted her and she passed into the 
room where lay her spouse and the girl and set meat before him. 
But he knew her not and cried, " Indeed I will nor eat nor drink, 
and do thou fare from me and leave me in this my plight" Quoth 
she, " Nay, thou must eat and gladness shall befal thee." Accord- 
ingly he came forward and ate a small matter and she after sitting 
with him for an hour or so, arose and doffed her man's dress. Then 
she stripped the Kazi's daughter of all the clothes she was wearing 
and garbed her in the masculine garb wherewith she had entered 
to the twain. The young lady did as she was bidden and showed 
likest to the Shalabi's wife who lastly served her with what 
remained of the meat and said to her, " Up with thee and hie thee 
home." So the Kazi's daughter fared forth under the disguise of 
a dainty youth such an one as he who anon had entered the gaol ; 
and as soon as she had wended her way the wife took seat beside 
her husband. When he saw her habited in the habit of the Kazfs 
daughter he recognised her and knew her for his spouse ; so he 
asked of her, 4< What hath brought thee hither ? " and she answered, 
" 1 have come with this contrivance for the purpose of saving thee 
and of saving the honour of the girl thou lovest." But as soon as 
the Kazi's daughter had departed in her disguise the gaoler was 
deaf to entreaty and closed the prison doors upon the pair and 
the Shalabi and his spouse sat down together and his heart was 
satisfied and his secret was safe-directed, 1 and fell from him all 
the sorrow which had settled upon his heart. Such was the case 



1 In text " Huda Sirru-hu," i.e. his secret sin was guided (by Allah) to the safety of 
concealment. [A simpler explanation of this passage would perhaps be: "wa hi da 
Sirru-hu, "3 and his mind was at rest.: ST.] 



340 ' Supplemental Nights. 

with these two ; but as regards the Chief of Police, when he went 
up to the Sultan and saw that he was busied he took patience 
until the work was ended, after which he came forward and kissed 
ground before him and salam'd to him and blessed him. The 
King returned his salute and then said, " What is to do ? " and 
said he, " O King of the Age, I found during the past night the 
Lady Sitt al-Husn, daughter to the Kazi al-'Askar, companying 
with her lover a certain Mohammed Shalabi son of the Emir 
Such-and-such ; so I seized the couple and confined them by me 
and now I myself come to report the case in thy presence." When 
the Sultan heard these words, he was wroth with exceeding wrath 
and his eyes flashed red and his outer jugulars 1 swelled and he 
foamed at the mouth and roaring cried, " How can it be that the 
daughter of the Kazi al-Islam companieth with a lover and 
alloweth herself to be debauched ? By Allah, needs must I slay 
her and slay her father and slay the youth her lover." Thus befel 
it with the Sultan and the Wali ; but as regards the matter of the 
girl Sitt al-Husn. when she went forth the prison in the dress of a 
Shalabi, a dainty youth, she ce sed not wending till she reached 
her paternal home. Here she repaired to a place which was 
private and having doffed her man's dress garbed her in maidenly 
garments, then retiring secretly to her own room lay her down 
and her heart was heartened and trouble and turmoil and travail 
of mind fell from her. Now at that time her mother was lament- 

1 Arab. " Audaj " (plur. of " Wadaj ") -a word which applies indiscriminately to the 
carotid arteries and jugular veins. The latter, especially the external pair, carry blood 
from the face and are subject abnormally to the will : the late lamented Mr. Charley Peace, 
who murdered and " burgled " once too often, could darken his complexion and even 
change it by arresting jugular circulation. The much-read Mr, F. Marion Crawford 
(Saracinesca, chapt. xii.) makes his hero pass a foil through his adversary's throat, " with- 
out touching the jugular artery (which does not exist) or the spine." But what about 
larynx and pharynx? It is to be regretted that realistic writers do not cultivate a little 
more personal experience. No Englishman says " in guard " for " on guard." " Colpo 
del Tancredi " is not = " Tancred's lunge " but " the thrust of the (master) Tancredi : " 
it is quite permissible and to say that it loses half its dangers against a left-handed man 
is to state what cannot be the fact as long as the heart is more easily reached from the 
left than from the right flank. 



Mohammed the Shalabi and his Mistress and his Wife. 341 

ing like a funeral mourner and buffeting her face and her breast 
and kept crying out, "Oh the shame of us ! Oh the dishonour of 
us ! When they shall have informed the Sultan of this, he 
shall surely slay her sire." And the Kazi waxed distraught 
and full of thought and he also said in his mind, " How shall I 
remain Kazi al-Islam when the folk of Cairo say : Verily the 
daughter of our Lord High Chancellor hath been debauched ? " 
With these words he kept visiting his wife's apartment and sitting 
with her for awhile, then faring forth and coming in from place to 
place 1 and he wandered about like one bewildered of wits. When 
behold, a handmaid of the handmaidens entered the room wherein 
lay the Kazi's daughter and finding her strown upon her bed 
looked upon her and recognised her. So she left her and running 
in her haste hied her to the mistress and cried, O my lady, indeed 
Sitt al-Husn of whom you are talking is lying down in such a 
room of the Harem." Thereupon the mother arose and went 
and came upon her 'daughter, so she rejoiced in her and returning 
to the Kazi in his apartment acquainted him therewith. He also 
repaired to his daughter's bower and finding her therein quoth he, 
" Where hast thou been ? " Quoth she, " O my father, my head 
began to ache after sunset-time, so I lay me down in this place." 
Hereupon without stay or delay the Kazi took horse, he and his 

Officials, and repaired to the Sultan And Shahrazad was 

surprised by the dawn of day and fell silent and ceased to say 
her permitted say. Then quoth her sister, Dunyazad, " How 
sweet is thy story, O sister mine, and how enjoyable and delect- 
able ! " Quoth she, " And where is this compared with that I 
would relate to you on the coming night an the King suffer 
me to survive ? " Now when it was the next night and that was 



1 Lit. "Then faring forth and sitting in bis own place." I have modified the too 
succinct text which simply means that he was anxious and agitated. 



342 Supplemental Nights. 



DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and goodwill ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Kazi of 
the Army repaired to the Sultan, he and the whole of his officials, 
and he ceased not wending until he entered the presence, where 
he salam'd and said, " O King of the Age, is it lawful and allowed 
of Allah Almighty that thy Wali charge us with calumnious charge 
and false ? " As the Chief of Police was standing hard by, the 
Sultan asked him, " How can the Wali have mispoken thee and 
thy daughter when she is still imprisoned by him and in his 
house ? " whereto the Chief of Police added, " 'Tis true! his daughter 
is surely with us in durance vile, she along with her lover, for 
indeed I found the pair in such a place." Said the Kazi, " O 
King of the Age, I will abide here beside thee and do thou let 
the Wali go down and bring before thee that which is with him in 
gaol, and the case shall be made manifest, because hearing with 
the ear is not like eyeing with the eye." The Sultan replied, 
" This rede is right," whereupon the Chief of Police returned to 
his house and ordered the gaoler to open the gaol and bring 
thereout the maiden Sitt al-Husn and her lover the youth 
Mohammed Shalabi. The man did his bidding and leading 
forth of prison the couple committed them to the Chief of Police 
who took them and fared with them to the Sovran, rejoicing the 
while with all joy. The citizens of Cairo heard of all this, so they 
flocked in crowds to solace them with the spectacle ; and when 
the Wali reached the presence, the maiden and the young man 
being with him, he set them before the Sultan. . Presently the 



Mahommed the Shalabi and his Mistress and his Wife. 343 

King asked the youth saying, " Who mayest thou be, O young 
man, and who is thy father?" and answered he, " I am son of 
such an Emir; when the King who believed that she was the 
daughter of the Chief Kazi continued, " And this maiden that is 
with thee, who may she be and whose daughter ? " The youth 
replied, " This is my wife, O King of the Age," and the King 
rejoined, " How can she be thy wife ? " So the youth retorted, 
" Indeed she is ; and Such-an-one and So-and-so and Such-another 
together with a host of thy favoured courtiers wot right well that 
she is my spouse and that she is the daughter of So-and-so." 
Hereupon they accosted her and bespoke her and she bespake 
them, so they recognized her and were certified that she was 
lawful wife to the Shalabi. Then asked the King, " How is it 
that the Wali arrested thee and her ? " and the youth answered, 
" O King of the Age, I went out with this my wife intending to 
enjoy ourselves and, finding a place that was cheerful and pleasant 
we tarried there until midnight when the Wali broke in upon us 
and seized us, scandalously declaring that I was companying with 
the Kazi's daughter. Then he carried us off and gaoled us in his 
house and now (Alhamdolillah !) here we are between thy hands. 
So do thou whatso thou will and command according to Holy 
Law and whoever shall deserve chastisement deal it to him, for 
thou art the lord of our necks and the master of our good." Now 
when the youth spake these words the King bade put to death the 
Chief of Police and harry his house and enslave his women and 
he commanded the Crier before the execution to cry about the 
thoroughfares of Cairo in front of the Wali that he was being led 
to die and declare, "This is the award of him who dishonoured 
the noble and chargeth the folk with lying charges and false ! " 
After that they slew the Chief of Police and thus carried out the 

King's commandment. And Shahrazad was surprised by the 

dawn of day and fell silent and ceased saying her permitted say. 
Then quoth her sister Dunyazad, " How sweet and tasteful is thy 



344 Supplemental Nights. 

tale, O sister mine, and how enjoyable and delectable !" Quoth 
she, "And where is this compared with that I would relate to 
you on the coming night, an the Sovran suffer me to survive ? " 
Now when it was the next night and that was 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied :< -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that after the 
Wali had been put to death the Sultan bestowed his good upon 
Mohammed Shalabi and having gifted him with munificent gifts 
sent him home with his spouse in all honour. And when the 
youth returned to his quarters he fell to kissing his wife's hands 
and feet, for that he had been saved at her hands by the stratagem 
she had wrought for him and she had preserved the honour of the 
Kazi's daughter and had enabled her father to prevail over his 
enemy the Wali. 1 "And now I will relate to thee" (quoth 
Shahrazad) " another tale touching the wiles of women ; " and 
thereupon she fell to recounting the story of 



1 After this in the text we have only, " End of the Adventure of the Kazi's Daughter. 
It is related among the many wiles of women that there was a Fellah-man," etc. I have 
supplied the missing link. 



1HE FELLAH AND HIS WICKED WIFE. 



347 



THE FELLAH AND HIS WICKED WIFE. 1 

THERE was of olden time in the land of Egypt a Fellah, or tiller 
of the ground, who had a fair woman to wife and she had another 
man to friend. The husband used to sow every year some fifty 
faddan* of seeding-wheat wherein there was not one barley-grain, 
and grind it in the mill and pass this meal to his spouse who 
would sift it and bolt it. Then would she take the softest and best 
of the flour to make thereof either scones or cakes s or something 
more toothsome which she would give to her friend and feed him 
therewith, whereas the refuse of the flour 4 she would make into 
loaves for her husband so this bread would be ruddy-brown of 
hue. 5 Now every day about dawn-time the Fellah was wont fare 
to his field either to ear or to delve and tarry there working till 
noon at which time the wife would send him the bread of bran 
and refuse flour, whilst to those beside him who wrought as he did, 



1 On the margin of the W. M. MS. (vi. 92) J. Scott has written : " This story bears * 
faint resemblance to one in the Bahardanush." He alludes to the tale I have already 
quoted. I would draw attention to " The Fellah and his wicked Wife," as it is a 
characteristic Fellah-story showing what takes place too often in the villages of Modern 
Egypt which the superficial traveller looks upon as the homes of peace and quiet. The 
text is somewhat difficult for technicalities and two of the pages are written with a badly 
nibbed reed-pen which draws the lines double. 

* The " Faddin " (here miswritten " Faddid ") = a plough, a yoke of oxen, a "caru- 
cate " which two oxen can work in a single season. It is also the common land-measure 
of Egypt and Syria reduced from acre ri to less than one acre. It is divided into 
twenty-four Kirdts (carats) and consists or consisted of 333 Kasabah (rods), each of these 
being 22-24 Kabzahs (fists with the thumb erect about = 6} inches). In old Algiers 
the Faddan was called " Zuijah " ( = a pair, i.e. of oxen) according to Ibn Khaldun 
i. 404. 

1 Intext "Masbubah." 

4 Arab. " Dashlsh," which the Diets, make = wheat-broth to be sipped. [" DashUh " 
is a popular corruption of the classical " Jashfsh " ss coarsely ground wheat (sometimes 
beans), also called " Sawik," and " Dash (shah " is the broth made of it. ST.] 

In text " Ah mar " SB red, ruddy- brown, dark brown* 



Supplemental Nights. 

would be brought from their homes white bread and clean. So 
they said, " Ho certain person ! thy wheat is from fine sowing- 
seed, nor is there in it a barley-corn, how then be your bread like 
unto barley ? " Quoth he, " I know not." He remained in such 
case for a while of time whilst his wife fed her playmate with all 
the good food an4 served to her husband the vilest of diet, until 
one chance day of the days the Fellah took his plough and went 
off at early dawn to work and wrought till midday when his wife 
sent him his dinner of dirty bread. Hereupon he and his neigh- 
bours, who were earing in the same field, took seat and each one 
set before him white bread and seeing the Fellah's scones brown as 
barley-meal they marvelled thereat. They had with them a scald- 
head boy who was sitting with them at the noon-meal, so they said 
to the peasant, " Take thee to servant this youngster and he shall 
manifest thee the case wherein thou art from the doings of thy 

dame." He obeyed their bidding And Shahrazad was surprised 

by the dawn of day and fell silent and ceased to say her permitted 
say. Then quoth her sister Dunyazad, " How sweet is thy story 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now when 
it was the next night, and that was 

^i)e S*bm f^untrrefc ant ^cbcntg.ctQStft JJifitlt, 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Fellah 
obeyed their bidding and took with him the scald-head youngster 
for house-service and on the second day the lad fell to grinding 



The Fellah and his Wicked Wife. 349 

at the mil! and carried the meal to his mistress ana sat beside 
her and anon she rose and sifted and bolted the flour ; still he stayed 
by her stealthily watching ner while she kneaded it and balled it and 
breaded it Afttr this he carried off the early meal for his master 
and faring to the field set it before him and when the Fellah 
looked upon it he cried, " O Boy, by Allah this bread is white and 
'tis clean unlike the foregone." Quoth he, " O my master, I have 
ground it with my own hands and I sat beside my mistress the 
while she got it ready, kneading it and baking it, wherefor she 
availed not to do aught else with it." Now when the servant-lad 
had left the hut her lover came in asking, " Hast thou made bread 
for me ? " and she answered, " Indeed the boy with the scald-head 
ceased not sitting beside me, nor was I able to bake aught for 
thee." But when the lad had gone forth to the field with his 
master's dinner he set it before him and returned in hot haste and 
hurry to the house, where he found the friend of his mistress con- 
versing with her ; so he hid himself behind the door and fell to 
overhearing them and to noting whatso they said. Amongst other 
things quoth she, " Take this quartern of good wheat and clean 
grain and grind it in this mill and I will make thee a platter of 

bread from handrubbed flour ! which I will send to thee on the 



morrow." Asked he, " How shalt thou know the field ? " and she 
answered, "Carry with thee a basket of bran and drop the contents 
as thou walkest along the highway ; then leave it hard by the 
land belonging to thee and I will follow the traces and find thee 
a-field ; and so do thou remain at rest." All this and the scald- 
head boy was standing behind the door hearkening to their words 
until he had understood them all. On the next day the lad took 
a basket of bran which he scattered on the way to his master's 

1 In text " Kas'at (= a wooden platter bowl) afrukah." [The " Mafrukah," an 
improvement upon the Fat f rah, is a favourite dish with the Badawf, of which Dozy 
quotes lengthy descriptions from Vansleb and Thevenot. The latter is particularly 
graphical, and after enumerating all the ingredients says finally : " Us en foot one grots* 
pate dont ils prennent de gros morccaux. ST. 



35O Supplemental Nights* 

land and then sat with him whilst the wife, after baking the platter 
full of scones, carried it upon her head and fared forth intending 
for her lover in the field. She marked the traces of the bran 
which the scald-head had dropped and she ceased not following 
them untfl she came to her husband's field. Hereupon the lad 
arose and taking the platter from her said, " By Allah, O my 
master, verily my mistress loveth thee and favoureth thee, for that 
she hath brought a bannock made from handrubbed grain ; and 
so saying he set it before him. Presently she looked out of the 
corner of her eye and saw her lover ploughing at a little distance 
from them ; so she said to her husband, " Allah upon thee, O 
certain person, call aloud to so-and-so our neighbour that he may 
come and eat the noon-meal with thee." The man said, " 'Tis 
well ; " and presently added, " O Boy, go forth and shout to such- 
an-one." Now the lad had brought with him a parcel of green 
dates, so he arose and scattered them at intervals upon the high- 
way ; and when he came to his mistress's lover he cried aloud, " Do 
thou come dine with my master." But the man refused so to do 
wherefore the scald-head returned and said, u He will not ; " and 
hereupon the wife bade her husband go himself and fetch him. 
The Fellah trudged along the highway and finding thereon the 
scattered dates bowed himself downwards to gather them when the 
lover said to himself, " This one is picking up stones wherewith to 
beat me ; " * and as he saw the man often stoop he fled and left the 
place, and the more the other cried to him, " Come hither, O 

certain person," the faster sped he in his running. And Shah- 

razad was surprised by the dawn of day and fell silent and ceased 
saying her permitted say. Then quoth her sister Dunyazad, " How 
sweet and tasteful is thy tale, O sister mine, and how enjoyable 
and delectable ! " Quoth she, " And where is this compared 
with that I would relate to you on the coming night an the 

1 The Fellah will use in fighting anything in preference to his fists and a stone tied up 
in a kerchief or a rag makes no mean weapon for head- breaking. 



The Fellah and his Wicked Wife. 3 5 1 

Sovran suffer me to survive? " Now when it was the next night 
and that was 

&e fteben f^un&retr anto ftcbentD^nmtf) iitfi&t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting, and 
of deeds fair-seeming and worthy celebrating, that the more that 
man cried to the lover " Come," the faster did he run away; so 
the Fellah returned and said, " He misliketh to come and he hath 
fled." Hereupon he took seat together with the scald-head and 
the neighbours to dine off the scones of hand-rubbed grain, and 
the wife served to them whatso she had made for her lover's eating 
and she would not touch aught thereof but left it for her spouse 
and for his servant and for the neighbours. On the following day 
the Fellah went forth betimes to plough whilst the boy, delaying 
purposely at home, hid himself behind the door when behold, the 
lover entered to her, and she said, " 'Tis my desire that we forge a 
story whereby to slay my husband and Master Scald-head the 
servant." Quoth he, " How wilt thou slay them ? " and quoth 
she, " I will buy for them poison and make it up in cooked food, so 
they may devour it together and perish together ; after which we 
will abide, I and thou, making merry, nor shall the dead disturb 
us any more." He rejoined, " Do what thou wiliest," and all this 
whilst the boy stood listening to them behind the door. But as 
soon as the lover went forth the house, the lad arose and retired ; 
then, donning Jews' garb he shouldered a pair of saddle-bags and 
went about crying, " Ho ! Aloes good for use. Ho ! Pepper ! good 



1 The cries of an itinerant pedlar hawking about woman's wares. See Lane (M. E.) 
cbapt. xiv. " Flfl'a" (a scribal error ?) may be " Filfil " = pepper or palm-fibre. See 



35 2 Supplemental Nights. 

for use. Ho! Kohl good for use. Ho! Tutty good for use!" 
Now when the woman saw him she came forth the house and 
hailed him, " Ho thou the Jew ! " and said he to her, " Yes, O my 
lady." Then said she, " Hast thou with thee aught of poison ? " 
and said he, " How, O my lady ? Have I not with me poison of 
the hour ? ! and whoever shall eat thereof in a mess of sweet milk 2 
and rice and clarified butter shall die within that time." " Do 
thou take this dinar," continued she, " and give me somewhat of 
it ; " but he rejoined, " I do not trade for moneys, and I will sell it 
only for ornaments of precious metal." Hereupon she pulled off 
one of her anklets and handed it to him and he, who had provided 
himself with half a loaf of Egyptian sugar, 3 gave her the moiety 
thereof, saying, " Use it with sweet milk and rice and clarified 
butter." She took it in high glee, and arising milked the she- 
buffalo, after which she boiled the loaf-sugar in the milk and then 
threw it into a sufficiency of the rice and the clarified butter, 
fancying the while that she was cooking a mortal meal, 4 and lastly 
she ladled out the mess into a large platter. Now when it was 
sunset-time her husband returned from the field and was met about 
half-way by the boy who told him all that he had overheard and 
how he had sold her the sugar for one of her anklets, saying, 
" This be poison." Then he charged him that, as soon as both of 
them should have swallowed the mess of milk and rice and clarified 
butter, they fall down and feign dead. So master and servant 

Index, vol, v. p. 493, " Tutty," in low-Lat. " Tutia," probably from the Pers. "Tutiyah," 
is protoxide of zinc, found native in Iranian lands, and much used as an eye-wash. 

1 In text "Samm Sa'ah." 

2 Laban halib," a trivial form = " sweet milk ; '' " Laban " being the popular word 
for milk artificially soured. See vols. vi. 201 ; vii. 360. 

3 In text "Nisf ra'as Sukkar Misri." "Sukkar" (from Pers. "Shakkar," whence the 
Lat. Saccharum) is the generic term, and Egypt preserved the fashion of making loaf- 
sugar (Raas Sukkar) from ancient times. " Misri " here = local name, but in India it 
is applied exclusively t sugar-candy, which with Gur (molasses) was the only form used 
throughout the country some 40 years ago. Strict Moslems avoid Europe-made white 
sugar because they are told that it is refined with bullock's blood, and is therefore 
unlawful to Jews and the True Believers. 

* Lit. *' that the sugar was poison." 



The Fellah and his Wicked Wife. 353 

agreed upon this plan. And when the Fellah entered the hut she 
served to them the platter which contained their supper, and they 
ate the whole thereof, she sifting by intent upon their action and 
expecting their death. But they served her with a sleight; for 
suddenly the Fellah changed countenance and made as though he 
waxed ill and faint, and fell upon the ground like one in the last 
agony, and shortly after the boy rolled upon the floor on similar 
wise. Whenas she considered them she exclaimed, " May Allah 
have no mercy upon you ; the wretches are dead 1 " Hereupon 
she went out and called aloud to her lover, and as he was coming 
cried, * 4 Hie thee hither and enjoy the sight of these dead ones ; " 
so he hastened up to them, and seeing them stretched upon the 
floor said, " They're dead." Presently quoth she, " We two, I and 
thou, will now make merry ; " and so saying she withdrew with 
him into another hut, intending at once to sleep together. Here- 
upon the husband arose and went in to them and smote the lover 
with a quarter-staff upon the neck and broke in his back bone, 1 
after which he turned to the wicked woman his wife and struck 
her and split open her head, and left the twain stone dead. And 
as soon as it was midnight he wrapped them in a single sheet and 
carried them forth outside the village, and after choosing a place, 2 
dug a hole and thrust them therein. And ever after that same 
Fellah had rest from his wife, and he bound himself by a strong 



1 In text ' Kata'a Judur-ha" (for " hu "). [I refer the pronoun in " Judur-ha" to 
"Rakabah," taking the ir roots of the neck," to mean the spine. ST.] 

a In text Fahata " for " Fahasa" (?) or perhaps a. clerical error for Fataha" = he 
opened (the ground). [" Fahata," probably a vulgarisation of " fahatha" (fabasa) = to 
investigate, is given by Bocthor with the meaning of digging, excavating. Nevertheless 
I almost incline to the reading " faiaha," which, however, I would pronounce with 
Tashdid over the second radical, and translate : " he recited a Fatihah ' for them," the 
usual prayer over the dead before interment. The dative " la-hum," generally employed 
with verbs of prayer, seems to favour this interpretation. It is true I never met with 
the word in this meaning, but it would be quite in keeping with the spirit of the language, 
and in close analogy with such expressions as "kabbara," he said "Allahu akbar," 
Hallala," ae pronounced the formula of unity, and a host of others. Here it would, 
in my opinion, wind up the tale with a neat touch of peasant's single- mindedness and 
loyal- adherence to the injunctions of religion even under provoking circumstances. ST.] 
VOL. V. 



354 Supplemental Nights. 

oath not to interwed with womankind never no more. 1 And 
now (quoth Shahrazad) I will recount to you another tale touching 
the wiles of women ; and thereupon she fell to relating the 
adventure of 



1 In the MS. we have only " Ending. And it is also told," etc. I again supply the 
connection. 



THE WOMAN WHO HUMOURED HER LOVER 
AT HER HUSBAND'S EXPENSE. 



357 



THE WOMAN WHO HUMOURED HER LOVER AT 
HER HUSBAND'S EXPENSE. 1 

THERE was a man in Cairo and he had a wife who ever boasted of 
her gentle blood and her obedience and her docility and her fear of 
the Lord. Now she happened to have in the house a pair of fatted 
ganders 2 and she also had a lover whom she kept in the back- 
ground. Presently the man came to visit her and seeing beside 
her the plump birds felt his appetite sharpened by them, so he said 
to her, " O Such-an-one, needs must thou let cook these two geese 
with the best of stuffing so that we may make merry over them, 
for that my mind is bent upon eating goose-flesh." Quoth she, 
" 'Tis right easy ; and by thy life, O So-and-so, I will slaughter 
them and stuff them and thou shalt take them and carry them 
home with thee and eat them, nor shall this pimp my husband 
taste of them or even smell them." " How wilt thou do ? " asked 
he, and she answered, " I will serve him a sleight shall enter into 
his brains and then give them to thee, for none is dear to me as 
thyself, O thou light of mine eyes ; whereas this pander my mate 
shall not touch a bittock thereof." Upon this agreement the lover 
went from her and when her husband returned at sunset-tide she 
said to him, " Ho Man, how canst thou ever call thyself a man 
when thou never invitest anybody to thy house and no day of the 
days thou sayest me : I have a guest coming to us ; even as 
another would do ; and folk surely will talk of thee and declare 

1 Scott does not translate this tale, but he has written on the margin (MS. vi. 101), 
" A story which bears a strong resemblance to that I have read (when a boy) of the 
Parson's maid giving the roasted goose to -her Lover and frightening away the guests, 
lest he should geld them." 

3 In text "Zakaravn Win (ganders) simin" ; but afterwards " Wiszatayn" geese. 



358 Supplemental Nights. 

thou art a miser and unknowing the ways of generosity." " O 
Woman," said he, "this were for me an easy business and 
to-morrow morning (Inshallah !) I will buy for thee flesh and rice 
and thou shalt let cook for us or dinner or supper, whereto I will 
invite one of my intimates." Quoth she to him, " Nay, O Man ; 
rather do thou buy for me a pound of mince-meat ; then slaughter 
the two geese and I will stuff them and fry them, for that nothing 
is more savoury to set before guests." Said he, " Upon my head 
and mine eye be it ! " and as soon as it was dawn he slaughtered 
the geese and went forth and bought a Rotolo of meat which he 
minced and took all was required of rice and hot spices and what not 
else. These he carried home to his wife and said, to her, " Do thou 
finish off thy cooking before midday when I will bring my guests," 
and presently he fared forth from her. Then she arose and cleaned 
out the geese and stuffed them with minced meat and a portion of 
rice and almonds and raisins ; * and fried them until they were well 
cooked ; after which she sent for her lover and as soon as he came 
she and he made merry together, and she gave him the geese which 
he took up and left her. -- And Shahrazad was surprised by the 
dawn of day and fell silent and ceased to say her permitted say. 
Then quoth her sister Dunyazad, " How sweet is thy story, O sister 
mine, and how enjoyable and delectable ! " Quoth she, " And 
where is this compared with that I would relate to you on the 
coming night an the King suffer me to survive ? " Now when it 
was the next night and that was 



fteben f^wrtreU an& lEig&tg-first 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night." She replied : -- With 

1 These dried fruits to which pistachios are often added, form the favourite " filling" 
of lamb and other meats prepared in " pulao " (pilaff). 



Wotnan who Humoured her Lover at her Husband'* Expense. 359 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the woman 
gave to her lover the geese which she had fried and he took the 
twain and fared away with them. Now when it was noon suddenly 
her husband came home accompanied by a friend and knocked at 
the door ; so she arose and opened to him and admitted them. 
Then she asked, " And hast thou brought only one man ? l hie thee 
forth and fetch at least two or better still three." " 'Tis well," said 
he and went off to do her bidding. Then the woman accosted 
the guest who came first and cried, " Oh the pity of it ! By Allah 
thou art lost and the Ld Haul of Allah 2 is upon thee and doubtless 
thou hast no children." Now when the man heard these words he 
exclaimed, "Why, O Woman ?" for indeed fear and affright had 
sunk deep into his heart. She rejoined, " Verily my husband hath 
not brought thee hither save with the intention of cutting off thy, 
p/ecious stones the honours of thy yard J and of gelding thee to a 
Castrate; and heigho and alas for thee whether thou die or 
whether thou live, and Oh the pity of it for thee ! " Now when 
the man heard this speech, he arose in haste and hurry and rushed 
out by the door when behold, the husband came bringing with him 
two of his familiars. So the wife met him at the entrance and 
said to him, " O Man, O miserablest of men, O thou disappointed, 
O thou dissatisfied, 4 thou hast brought to me a fellow which 

1 4< Anta jdib(un) bas rajul (an) wdhid (an) "veritable and characteristic peasant's 
iargon. 

7 '.*. it is a time when men should cry for thy case. " UL Haula" = there is no 
Majesty, etc. An ejaculation of displeasure, disappointment, despair. 

3 In text "Mahashima-k'^ good works, merits; in a secondary sense beard and 
mustachios. The word yard (ctymologically a rod) is medical English, and the young 
itudent is often surprised to see, when a patient is told to show his yard, a mere inchlet 
of shrunken *kin. ["Mahishim," according to Bocthor, is a plural without singular, 
meaning: Ics parties de la generation. Pedro de Alcala gives "Hashkhiim," pi. 
*' Hashashim," for the female parts, and both words are derived from the verb " hasham, 
yahshfm," he put to shame. ST.] 

4 Characteristic words of abuse, " O thou whose fate is always to fail, O thou whose 
lot is ever subject to the accidents of Fortune I " 



360 Supplemental Nights. 

was a thief, a ne'er-do-well like unto thyself." " How so ? " asked 
he, and she answered, " The man stole the two geese and stole 
away." Thereupon the husband went out and catching sight of the 
guest running off shouted to him, " Come back ! Come back ! even 
although thou bring only one with thee and take the other." Cried 
the man in reply, " An thou catch me do thou take thee the two." 
But the house-master meant the two geese whilst the man who was 
running away thought only of himself, saying in his mind, " This 
one speaketh of my ballocks, meaning that he will take only one 
of my stones 1 and leave me the other." So he ceased not running 
and the other followed after him, but being unable to catch him 
he returned to his guests and served them with somewhat of bread 
and so forth, whilst the woman kept blaming him and knagging 
about the matter of the geese which she said had been carried off, 
but which had been given by her to her lover. The husband en- 
joined her to silence ; however she would not hold her peace 2 and 
on this wise he was balked of the meal to feed his wife's friend. 
And now (quoth Shahrazad) I will relate to you somewhat of the 
wiles of an honest woman, and thereupon she fell to recounting 
the adventure of 



1 Arab. "Bayzah "= an egg, a testicle. See " Bayza'ani," vol. ii. 55. 

2 Here the text ends with the tag, " Concluded is the story^of the Woman with her 
Husband and her Lover. It is related of a man which was aTCazi," etc. I have supplied 
what the writer should have given. 



THE KAZI SCHOOLED BY HIS WIFE. 



THE KAZI SCHOOLED BY HIS WIFE. 

IT is related of a man which was a Kazi that he had a wife of the 
virtuous and the righteous and of the charitable and the pitiful to 
the orphan and the pauper ; and the same was beautiful exceedingly. 
Her husband held and was certified anent womankind that all and 
every were like unto his spouse ; so that when any male masculant 
came into his court 1 complaining about his rib he would deliver 
his decision that the man was a wrongdoer and that the woman 
was wronged. On such wise he did because he saw that his wife 
was the pink of perfection and he opined that the whole of her sex 
resembled her, and he knew naught of the wickedness and de- 
bauchery of the genus and their sorcery and their contrariety and the 
cunning contrivance wherewith they work upon men's wits. He 
abode all careless of such matters, in consequence of the virtues of 
his spouse, until one chance day of the days when suddenly a man 
came to him with a grievance about his better half and showed 
how he had been evil entreated by her and how her misconduct 
was manifest and public. But when the man laid his case before 
the Kazi and enlarged upon his charge, the Judge determined that 
he was in tort and that his wife was in the right ; so the com- 
plainant went forth the court as one deaf and blind who could 
neither hear nor see. Moreover he was perplexed as to his affair, 
unknowing what he should do in the matter of his helpmate and 
wherefore the Kazi had determined contrary to justice that he had 



* The "Mahkamah" (Place of Judgment), or Kazi's Court, at Cairo is mostly 
occupied with matrimonial disputes, and is fatally famous for extreme laxness in ch 
matter of bribery and corruption. During these days it is even worse than when Lane 
described it, M.E. chapt. iv. 



364 Supplemental Nights. 

ill-used his spouse. Now as to the Kazi's wife none could for- 
gather with her ; * so the plaintiff was distraught and confounded 
when he was met unexpectedly on the way by one who asked him* 
" What may be thy case, O certain person, and how hath it befallen 
thee with the Kazi in the matter of thy rib ? " " He hath given 
sentence," quoth the man, " that I am the wrong-doer and that 
she is the wronged, and I know not how I shall act." Whereupon 
quoth the other, " Return and take thy station hard by the entrance 
to the Judge's Harem and place thyself under the protection of its 
inmates." The man did as his friend advised him and knocked, 
when a handmaiden came out and he said to her, " O Damsel, 'tis 
my desire that thou send me hither thy lady, so I may bespeaVher 
with a single word." She went in and informed her mistress 2 who 
rose and humoured him, and standing veiled behind the door 
asked, " What is to do with thee, O man ? " " O my lady," said 
he, " I place myself under thy ward and thine honoqr, so thou 
enable me to get justice of my wife and overcome her and prevail 
over her, for in very deed she hath wronged me and disgraced me, 
I came to complain of her ill-conduct before His Honour our lord 
the Kazi, yet he hath determined that I am the wrong-doer and 
have injured her while she is the wronged. I know not what I 
shall do with him, and sundry of the folk have informed me that 
thou art of the beneficent ; so I require that thou charge for me 
the Judge to deliver according to Holy Law his decree between 
me' and my mate." Quoth she, " Go thou and take thy rest, nor 
do thou return to him until he shall have sent after thee, and fear 
not aught from him at all." " Allah increase thy weal, O my 
lady," quoth he, and he left her and went about his business pon- 
dering his case and saying to himself in mind, " Oh would Heaven 

* The first idea of an Eastern would be to appeal from the Kazi to the Kazi's wife, 
bribing her if he failed to corrupt the husband ; and he would be wise in his generation 
as the process is seldom known to fail. 

8 In Arab. "Sitta-ha" : the Mauritanians prefer " Sidah," and the Arabian Arabs 
" Kobirah '' = the first lady, Madame Mfre. 



The Kazi Schooled by his Wife. 365 

I wot whether the Kazi's wife will protect me and deliver me from 
this fornicatress, this adulteress, who hath outraged me and carried 
away my good and driven me forth from her.' 1 Now when it was 
night-tide and the Judge was at leisure from his commandments, 
he went into his Harem, and it was his wife's custom whenever he 
returned home to meet him at the middle doorway. But as on 
that occasion she failed so to do, he walked into the apartment 
wherein she woned and found her at prayers ; then he recalled to 
mind the contention of the man who had come to him with a 

grievance against his spouse And Shahrazad was surprised by 

the dawn of day and fell silent and ceased saying her permitted say. 
Then quoth her sister Dunyazad, " How sweet and tasteful is thy 
tale, O sister mine and how enjoyable and delectable ! " Quoth 
she, " And where is this compared with that I would relate on the 
coming night an the Sovran suffer me to survive ? " Now when 
it was the next night and that was 

f)c Sbeben f^untoft anti <tQf)tg.tf)ir& ^ligfjt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that when the 
Kazi went in to his wife whom he found praying, he recalled to 
mind the matter of the man who had come to him with a con- 
tention against his spouse and he said in his thought, " Verily nor 
hurting nor harming ever cometh from womankind and indeed 
this liar complaineth of his wife falsely; 11 for it was still in his 
mind that all of the contrary sex are as virtuous as his lady. But 
when she had done with her devotions, she rose up to him and 
served him and set before him, she and her handmaidens, the tray 



'Supplemental Nights. 

of food and she sat down at meat with him as was her wont. Now 
amongst the dishes was a charger containing two chickens, so said 
she to her husband, " By Allah, O my lord, do thou buy for us 
to-morrow a couple of geese that I may let stuff them, for my 
heart is set upon eating of their^ meat.'\ Said he, " O my lady, 
to-morrow (Inshallah! an it be the will of the Almighty) I will 
send to the Bazar and let buy for thee two geese of the biggest 
and the fattest and the Eunuchs shall slaughter them and thou 
shalt use them as thou will." Accordingly, at dawn-tide th& 
Judge sent to buy two plump birds and bade the Eunuchs cut 
their throats and the handmaidens gutted them and stuffed theni 
and cooked them with rice over and above the usual food. There* 
upon the Kazi's wife arose and proceeded to work her contrivance,, 
She had bought two sparrows which the hunter had trapped ; and 
she bade kill and dress them and place them upon the rice instead 
of the geese and awaited the even-tide when her husband would 
return to supper. Then they spread the tables whereupon was 
placed a covered platter under which he supposed stood the geese ; 
so he took iti off and behold, he found the two sparrows. Hereat 
he was perplext and said to his wife, "Allaho Akbar God is 
most Great where be the geese ? " and said she to him, " Whatso 
thou broughtest here it be x before thee upon the dish." " These 
be two sparrows," quoth he, and quoth she, " I wot not." So the 
Judge arose displeased 2 with his wife and going to her home 
fetched her father and as she saw him coming, she stood up and 
whipping off the two small birds placed the big ones in their 
stead \ and he uncovered the plate and found the geese. So he 
said to his son-in-law, " Thou declarest that these be sparrows 
but indeed they are geese ; " for he also was deceived and went 
forth in displeasure with the Judge, after which the Kazi followed 

in his footstep and soothed him and invited him to meat but he 

\ i . """ _J 

1 In text " Ahu 'inda-k," pure Ifellah speech. 
2 In text here and below " Maghbun " usually = deceived, cajoled^ 



The Kasi Schooled by his Wife. 367 

would not return with him. Hereupon the husband padlocked 
the door but, before he had entered, the wife had substituted the 
birdies for the big birds and when her mate sat down to meat and 
would fain have eaten he uncovered the platter and beheld the 
two sparrows. Seeing this he was like to go out of his mind and he 
cried aloud, " Wallahi ! indeed this be a portentous calamity," and 
he went forth, trotting in his haste, until he met his father-in-law 
upon the way. Then he cried upon him and said, " Come and 
look at the two geese which were in the platter." " Wherefore ? " 
asked the other and answered he, " Because I found them changed 
to two sparrows." Hereupon the father returned with him to the 
house and walked up to the table whence the lady, during her 
husband's absence, had removed the birdies and replaced the birds 
in lieu of them. So the father took off the cover and finding 
before him the pair of geese said to his son-in-law, " Be these 
two geese ? consider them well whether they be sparrows or not." 
41 Two geese," said the other and said the sire, " Then why dost 
thou come to me a second and a several time and bring me hither 
and complain of my daughter ? " Hereupon he left him and went 
forth an-angered and the Judge came up with him at the doorway 
and soothed him and conjured him to return. Meanwhile the 
lady arose and whipping off the geese set the two birdies in lieu 
thereof and covered them up ; and as soon as the Kazi returned 
and sat down to meat he removed the cover from the platter and 
found the two sparrows. Hereat he shrieked aloud and arose and 
went forth the door and cried, " Ho Moslems, come ye to my 
help ! " * Now when the people of the quarter heard the outcry, 
they gathered together about the house, when the lady seized the 
occasion to carry off the two birdies and to set in lieu of them the 

1 Hr began to fear sorcery, Satan, etc. " Muslimfna " is here the reg. Arab. plur. of 
" Muslim " = a.True Believer. Musulmin " (our " Mussalman " too often made plur. 
fcy " Mussalmen ") is corrupted Arab, used in Persia, Turkey and India by the best 
writers as Sa'adi ; the plur. is Musulmdnin " and the Hind. fern, is Musalmdni. Francois 
Pyrard, before alluded to, writes (i. 261) " Mouselliman, that is. the faithful " 



368 Supplemental Nights. 

two geese. Asked they, " What Is to do with thee, O our lord the 
Kazi, and what hath befallen thee ? " and he answered, " I bought 
two geese for our supper and now I find them turned into two 
sparrows ; " and so saying he led the Notables of the quarter into 
his house and showed them the dish. They uncovered it and 
found therein two geese, so they exclaimed, " These be two geese 
which thou callest sparrows ; " and so saying they left him and 
went their ways. He followed them making excuses and was 
absent for a while, when his wife took the birds and set the 
birdies in place of them and when the Kazi returned and pro- 
ceeded to sit down at meat he uncovered the platter and behold, 
thereon stood the two sparrows. So he smote hand upon hand 
crying, " These be two sparrows without doubt or hesitation ; " 
whereat his wife arose and called out with a loud voice, " O ye 
Moslems, help ye a Moslemah." J So the folk ran to her aidance 
and asked her saying, " What is to do, O our lady ? " and she 
answered, " Verily my calamity is grievous and there is no Majesty 
and there is no Might save in Allah, the Glorious, the Great. My 
husband the Kazi hath gone Jinn- mad and do you of your grace 
and benevolence lay hold of him and carry him to the Maristdn. 
-- And Shahrazad was surprised by the dawn of day and fell 
silent and ceased to say her permitted say. Then quoth her sister 
Dunyazad, " How sweet is thy story, O sister mine, and how 
enjoyable and delectable ! " Quoth she, u And where is this 
compared with that I would relate to you on the coming night 
an the King suffer me to survive ? " Now when it was the next 
night and that was 



DUNYAZAD said to her, Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

1 In the text " help ye the Moslems." 



The Kazi Schooled by his Wife. 369 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Judge's 
wife cried upon the folk of the quarter, " Do ye of your grace and 
benevolence to us seize the Kazi and carry him to the Maristan 
that they may confine him therein until he return to his reason 
and regain his right mind." Hereupon they laid hands upon him 
and bore him to the Bedlam and imprisoned him therein amongst 
the maniacs, and it was certified to all the folk that their Kazi had 
been suddenly struck by insanity and that they had confined him 
in the madhouse. Now all this was of the cunning contrivance of 
his wife, that she might make manifest to him concerning woman- 
kind how none of mankind can prevail over them. But after the 
lapse of three days which the Judge passed in the Bedlam, his 
wife went in to him bringing a somewhat of food and set meat 
before him and asked him saying, " What was it thou foundest on 
the platter ? " Answered he, " Two sparrows," and continued she, 
" Recover thy senses and thy right mind and see here am I who 
have made thee out mad for thy confusion between two geese and 
two sparrows. Now whenever any man cometh to thee complaining 
of his wife (and thou unknowing aught of the couple and of their 
circumstances), thou determinest that the male is the evil-doer 
and withal thou wottest not that women are often the worst of 
wrongers and that men are sorely wronged by them. And in the 
matter now in hand, the whole of the folk declare that the Kazi is 
a wrong-doer to his wife, and no one knoweth that thou art really 
the wronged and I the wronger. Indeed sooth did he say who 
said, "Alas for those who be gaoled wrongfully!" So do thou 
never decide aught thou knowest not. However, thou hast approved 
to thyself that I am true and loyal to thee and thou makest all 
the folk like one to other, but this is a sore injury to some. In the 
present case do thou send for the man who is wronged and let 
VOL. V. A A 



37O Supplemental Nights. 

bring him to thy presence and bid his wife be also present and do 
him justice of her." After this she removed her husband from the 
Maristan and went her ways, and the Kazi did with the man as 
his lady had charged him do and whenever a plaintiff came before 
him with a grievance against his wife he would decide that the 
man was the wronged and the woman was the wronger, and he 
ceased not doing after this fashion for a while of time. And now 
(quoth Shahrazad) I will relate to you another history c 
womankind and this is the tale of 



THE MERCHANT'S DAUGHTER AND THE 
PRINCE OF AL-IRAK. 



373 



THE MERCHANT'S DAUGHTER AND THE PRINCE 

OF AL-IRAK l 

WHILOME there was, men say, a Khwajah, a merchant man who 
was lord of money and means and estates and endowments and 
appanages, withal he had no seed, or son or daughter, and there- 
fore he sued Almighty Allah that he might be blessed with even 
a girl-child to inherit his good and keep it together. Suddenly 
he heard a Voice bespeak him in dreamery saying, " Ho Such- 
an-one, Predestination overcometh Prudence and resignation to 
the trials sent by Allah is foremost and fairest" Hearing this 
he arose without stay or delay and casually 2 slept with his wife 
who, by decree of the Decreer and by allowance of Allah 
Almighty, conceived that very night. When she became preg- 
nant and the signs of gestation showed in her, the merchant 
rejoiced and distributed and doled and did alms-deeds ; and, as 
soon as her tale of days was fulfilled, there befel her what befalleth 
womankind of labour-pangs, and parturition came with its madding 
pains and the dolours of delivery, after which she brought forth 
a girl-babe moulded in mould of beauty and loveliness and show- 
ing promise of brilliance and stature and symmetric grace. Now 
on the night after the birth and when it was the middle thereof, 
the Merchant was sitting at converse beside his wife and suddenly 
he again heard the Voice announcing to him that his daughter was 



1 Again the old, old story of the " Acrisian maid," and a prose variant of Yusuf and 
Al-Hayfa" for which see vol. v. p. 123. I must note the difference of treatment and 
may observe that the style is rough and the incidents are unfinished, but it has the stuff 
of an excellent tale. 

1 In text " Min ghayr Wa'ad" = without appointment, sans primWitation, a phrase 
before noticed. 



374 Supplemental Nights. 

fated to become a mother in illicit guise by the son of a King who 
reigned in the region Al-Irak. He turned him towards the sound 
but could see no man at such time, and presently he reflected that 
between his city and the capital of the King's son in Al-Irak was 
a distance of six months and a moiety. Now the night wherein the 
Merchant's wife became a mother was the same when the King's wife 
of Al-Irak bare a boy-heir, and the Merchant, albe he wist naught 
thereof, was seized with trembling and terror at the words of the 
Voice and said in himself, " How shall my daughter forgather with 
the King's son in question when between us and him is a travel of 
six months and a half ? What can be such case ? But haply this 
Voice is of a Satan ! J> As soon as it was morning-tide the father 
summoned astrologers and men who compute horoscopes and scribes 
who cast lots/ and when they presented themselves he informed 
them that a daughter had been added to his household and his aim 
was to see what the prognostic 2 might be. Hereupon all and 
every wrought at his art and mystery, and it was shown that the 
Merchant's daughter would become a mother by the son of a King 
and this would be in the way of unright : but so far from informing 
him of this or suffering him to learn concerning of her circumstance 
they said, " The future none wotteth it save Allah Almighty and 
our craft at times proveth soothfast and at times falsifieth us," 
However the Khwajah's heart was on no wise satisfied and he 
ceased not to suffer patiently nor did rest repose him nor were meat 
and sleep to him sweet for the space of two years, during which his 
daughter was suckled and in due time was weaned. The father 
never ceased pondering how he should act towards his child and 
at sundry times he would say, " Let us slay her and rest from 
her," and at other times he would exclaim, " Let us remove her to a 
stead where none shall approach her or of man -kind or of Jinn- 

1 In text, Al-Mukawwamina wa Arbdbu '1-Aklam," the latter usually meaning 
" Scribes skilled in the arts of caligraphy." 

2 In text " Zarb al-Fal "= casting lots for presage, see vol. v. 136. 



The Merchants Daughter and the Prince of Ai-Irak. 375 

kind." Withal did none point out a path to pursue nor did any 
guide him to any course of the courses he might adopt Now one 
day of the days he fared forth his house unknowing whither he 
should wend and he stinted not wending until he found himself 
without the town, -- And Shahrazad was surprised by the dawn 
of day and fell silent and ceased saying her permitted say. Then 
quoth her sister Dunyazad, " How sweet and tasteful is thy story, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the Sovran suffer me to survive ? " Now 
when it was the next night and that was 



an* 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Khwajah 
stinted not wending until he found himself without the town, 
where he was expectedly met by a wight in Darwaysh-garb to 
whom he salam'd and by whom he was saluted. Presently the 
holy man turned to the merchant and seeing him changed of 
colour and conduct asked him, " What is with thee to do, and what 
ill hast thou to rue that thy case and complexion are so changed 
to view ? " " O Fakir," answered the other, " verily a matter of 
marvel hath betided me and I know not how to act therein." 
Quoth the ghostly man, " And what may that be ? " whereupon 
the Merchant related to him all his affair first and last, and how 
he had heard a Voice saying to him, "In very deed thy daughter 
shall conceive after unlawful fashion by the King's son of Al- 
Irak." The Darwaysh was surprised on hearing these words 



Supplemental Nights. 

from him and said in his thought, " There is no averting of 
adversity foredoomed and Allah will do whatso he will ; " pre- 
sently adding, " O Khwajah, in yonder direction riseth a mountain 
Jabal al-Sahab * hight, which is impenetrable or to mankind or to 
Jinn-kind ; but given thou avail to reach it thou wilt find therein 
and about the middle combe thereof a vast cavern two miles in 
breadth by an hundred long. Here, an thou have in thee force 
and thou attain thereto and lodge thy daughter, haply shall Allah 
Almighty conserve and preserve the maid from what evils thou 
heardest the Voice declare to thee for her destiny : however, thou 
shalt on no wise reach those highlands until thou shalt have 
expended thereon a matter of much money. Moreover at the 
head and front of that cave 2 is an inner crevice which, extending 
to the mountain-top, admitteth daylight into its depths and dis- 
playeth a small pavilion by whose side be five-fold pleasaunce- 
gardens with flowers and fruits and rills and trees besprent and 
birds hymning Allah, the One, the Omnipotent. Now an thou 
avail to convey thy daughter to that place, she shall dwell there 
secure, safe-guarded." As soon as the Khwajah heard those 
words from the Fakir, there faded from his heart whatso there 
was of thought and forethought and cark and care and he took 
the hand of the Religious whom he led to his home and honoured 
him and robed him, for that he had indicated such place of pro- 
tection. When the maiden reached the age of five and had waxed 
killing in beauty, her father brought her a learned Divine with 
whom she began reading and who taught her the Koran and 
writing and the art of caligraphy ; 3 and when she had seen the 



1 "The Mount of Clouds." 

2 In the margin is written "Kbb," possibly "Kubb" for Kubbah"= a vault, a 
cupola. [I take " Kubba" for the passive of the verb " Kabba" = he cut, and read 
" Fajwatun " for " Fajwatan "= and in that cave there is a spot in whose innermost part 
from the inside a crevice is cut which," etc. Sx.l 

3 " Zarb al-Aklam," before explained : in a few pages we shall come upon "San'at 
al-Aklam." 



The Merchant's Daughter and the Prince of Al-Irak. 377 

first decade, she fell to studying astrology and astronomy and the 
aspect of the Heavens. Such was her case ; but as regards that 
of her sire the Merchant, from the hour he forgathered with the 
Darwaysh he ceased not to hold him in his heart and presently he 
proposed to take him and travel with him to the mountain afore- 
mentioned. So they set out together and when they reached it 
they found it a site right strong as though fortified, and entering 
the antre they fell to considering it right and left till they 
reached its head where they came upon the little pavilion. After 
all this quoth the Fakir, " Indeed such stead shall safe-guard thy 
daughter from the shifts of the Nights and the Days ; " withal 
was he unknowing that the Decreed be determined and must per- 
force be done, albeit Doom be depending from the skirts of the 
clouds. 1 And the Religious ceased not showing the site until he 
caused his companion enter the parterres, which he found as they 
had been described to him with flowers and fruits and streams and 
trees besprent and birds hymning the One, the Omnipotent. As 
soon as they had finished solacing themselves with the sights, they 
fared back to their town where, during their absence-term, the 
damsel's mother had made ready for them viaticum and presents, 
and by the time the twain returned they found ready to hand 
everything of travel-gear and all the wants of wayfare. So they 
equipped themselves and set forth, taking with them the maiden 
together with five white slave-girls and ten negresses and as many 
sturdy black chattels who loaded the packs upon the mules' and 
the camels' backs. Then they fell to cutting across the wilds and 
wolds, each and everyone intent upon ministering to the maiden, 
and they ceased not faring until they drew near the mountain, and 
they took station by the cavern-door. Here they unloaded the 
bales and burthens and transported them to the pavilion within 
the cave, after which the Merchant's daughter went in and as she 

1 A pan upon the name of the Mountain. 



378 Supplemental Nights, 

walked forwards fell to gazing, rightwards and leftwards, until such 
time as she had reached the pavilion. Presently she found it 
poikilate of corners and columns, and she was assured that the 
distance of that mountain from her father's town measured the 
march of a full-told month. And whenas she had taken seat and 
had settled in that pavilion, her father considered the unapproach- 
able nature of the place and waxed contented of heart and his 
mind became right of rede, because he was certified of his daughter 
that she was safe from the tricks of Time and every trickster. 1 So 
he tarried beside her for a decade of days, after which hefarewelled 
her and wended him home, leaving the damsel in the mountain- 
cave. Thus fared it with these ; but as regards the case of the 
Prince of Al-Irak, his father who owned no issue, or man-child or 
irl-child, lay sleeping one night of the nights when, lo and behold ! 
he heard the words, " All things befal by Fate and Fortune." Hereat 
he arose from slumber being sore startled and cried, " Laud to the 
Lord whom I have heard say 2 that all things depend upon Doom 
and Destiny." On the next night he slept with his spouse who by 
leave of Almighty Allah forthright conceived. When her pregnancy 
became manifest the Sovran rejoiced and he scattered and largessed 
and doled alms-deeds to the widows and paupers and the mean 
and miserable ; and he sued the Creator on high saying, " O Lord 
vouchsafe to me a man-boy which may succeed me in the reign, 
and deign Thou make him a child of life, 3 But when the Queen's 
time had sped she was seized by labour-pangs and delivery-pains, 
after which she bare a babe Glory be to God who created him 
and confirmed what He had wrought in the creation of that child 
who was like unto a slice of the moon ! They committed him to 
the wet-nurses who fell to suckling him and tending him and 
fondling him till the milk-term was completed, and when his age 



1 In text " Wa kulli Trik " = Night-traveller, magician, morning-star. 

2 i.e. In Holy Writthe Koran and the Ahadfs. 

* ' Waiad al-Hayah " for " Hayt ; " i.e. let him be long-lived. 



The Merchan fs Daughter and the Prince of Al-Irak. 379 

had reached the sixth year, his father brought for him a Divine 
perfect in knowledge of all the sciences, spiritual and temporal, 
and the craft of penmanship and what not. Accordingly, the boy 
began to read and study under his learner until he had excelled 
him in every line of lore, and he became a writer deft, doughty in 
all the arts and sciences : withal his sire knew not that was doomed 

to him of dule and dolours. And Shahrazad was surprised by 

the dawn of day and fell silent and ceased to say her permitted 
say. Then quoth her sister Dunyazad, " How sweet is thy story, 
O sister mine, and how enjoyable and delectable ! " Quoth she 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now when 
it was the next night and that was 

&e Sbeten ^unfcteb an& Jtfoettet!) tfig&t, 

DUNVAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Prince 
became a penman doughty in all knowledge, withal he wist not 
that was written for him of dule and dolours. This lasted until 
his tenth year, and the old King rejoiced in him and caused him 
to back steeds until he had mastered all of horsemanship, and he 
waxed accomplished in hunting and birding and he had attained 
the bourne of omnis res scibilis. Every morning he would super- 
intend the governance of his sire in the office of Commandments 
and direct him to affairs wherein lay rede that was right until, 
one day of the days, his parent said to him " O my son, do thou 
rule for a day and I will govern on the next" " O my father," 
said he, " I am young of years nor is it meet that I meddle with 



3 8o Supplemental Nights. 

public matters or sit in thy Divan." Now when he reached the 
age of fourteen and had entered upon man's estate and had waxed 
perfect in the words of ordinance and had become complete and 
sanspareil in beauty and loveliness, the King resolved upon 
marrying him, but he consented not, nor did his heart incline to 
womankind for the being in the All-Knowledge of Almighty 
Allah all that was foredoomed to him from Time beginningless. 
Presently on a chance day his nature longed for the hunt and 
chase, and he asked leave of his sire who consented not, fearing 
for his safety ; but he said in himself, " An I go not I will slay 
myself ; " J and so he privily apprized of his intent a party of 
his dependents who, all and every, prepared to ride forth with 
him into the Desert. Now the King had in his stables a stallion, 
known as Abu Hamdmah, 2 which was kept alone in a smaller 
stall, and he was chained by four chains to a like number of 
posts 3 and was served by two grooms who never could draw 
nigh to him or let him loose ; nor could any, save only his lord, 
approach him with bridle or saddle or aught of horse-gear. But 
when the Prince had designed to fare forth a-hunting and 
a-birding, he went in to his father's steed Abu Hamamah by hest 
of Allah Almighty's might over him and for what was hidden to 
him in the Future, and found him chained and tethered ; and, as the 
horse pleased him and affected his fancy, he approached him and 
gentled him with caressing hands. The stallion also at that time 
under decree of Destiny was influenced by the Lord and directed 
towards the Prince for the sake of that which was hidden from 
him in the World of Secrets. So he continued to gentle the 



1 This and other incidents appear only at the latter end of the tale, p. 221. 

2 i.e. " Father of a Pigeon," i.e. surpassing in swiftness the carrier-pigeon. 

3 "Bi-sab'a Sikak = lit. "with seven nails; " in the MS. vol. vi. p. 133, 1. 2, and 
p. 160, 1. 4, we have " four Sikak," and the word seems to mean posts or uprights 
whereto the chains were attached. [" Sakk," pi. " Sikak " and " Sukuk," is nail, and 
" Silckah," pi. " Sikak," has amongst many other meanings that of "an iron post or 
stake (Bocthor : piquet de fer). ST.] 



The Merchants Daughter and the Prince of Al-Irak. 381 

animal and to caress him and to make much of him, and he was 
ever the more pleased with him, and said to himself, " Verily my 
riding forth to the hunt and chase shall not be save upon this 
stallion ; " and he ceased not pacing and pressing around him, 
soothing him the while, until the steed showed subjection and 
neither started nor lashed-out nor indeed moved a limb, but stood 
like a man obedient and dependent. And when the youth's 
glance wandered around he saw beside the stallion a closet, and 
as he neared it and opened it he found therein all manner harness 
and equipments, such as a saddle complete with its girths and 
shovel-stirrups and bit and bridle, 1 whilst on every side was gear 
of warfare enfolded in the furniture, such as scymitar and dagger ; f 
and a pair of pistols. So he wondered at this circumstance of 
the horse how that none could draw near him or place upon him 
that harness, and he likewise marvelled at the subjection of the 
steed to himself. Hereupon he carried the furniture from the 
closet and going forth with it walked up to the Father of a 
Pigeon, which was somewhat fearful of him and affrighted, and he 
uplifted the saddle and threw it upon his back, and girthed him 
tight and bridled him with the bit, when the horse became 
adorned as a bride who is displayed upon her throne. Now the 
King's son at times enquired of himself saying, " An I loose this 
horse from his chains he will start away from me ; " and at other 
times quoth he, " At this hour the stallion will not think of bolting 
from me," and on this wise he abode between belief and unbeliel 
in his affair. And he stinted not asking of himself until his suite 
was a-weary of waiting and of looking at him, so they sent to him 
praying that he would hurry, and he said in his thought, " I place 



1 In text " Al-Lijim w' al-Bilaro "= the Utter being a T<bi' " or dependent word 
used only for jingle. [The Muhft explains " Bilim " by " Kimira at-Thaur " a muzzle 
of a bull, and Bocthor gives as equivalent for it the French "cavecon" (English 
"cavesson," nose-band for breaking horses in). Here, I suppose, it means the head- 
stall of the bridle. ST.] 

s In Arab. " Al-Sayfu w'-al Kalanj." 



332 Supplemental Nights. 

my trust in Allah, for the Forewritten hath no flight therefrom." 
Anon he loosed the stallion's chains after harnessing and girthing 
him straitly ; then, throwing his right leg over his back ! mounted 
thereupon with a spring and settled himself in selle and came forth. 
And all who looked at that steed were unable to stand upon 
the road until the Prince had ridden forwards and had overtaken 
the rest of his suite without the town, whence they sought the 
hunting-grounds. But when they were amiddlemost the waste 
lands and beyond sight of the city, the courser glanced right and 
left and tossed his crest and neighed and snorted and ran away ; 
then shaking his head and buck-jumping under the son of 
the Sultan bolted 2 with him until he became like a bird 
whereof is seen no trace nor will trick avail to track. 3 When his 
folk beheld him they were impotent to govern their horses until 
their lord had vanisht from their view, nor had anyone the muscle 
or the manhood to keep up pursuit. So waxing perplext and 
wildered in their wits they sought counsel one of other saying, 
" Let each and every of us ride by a separate road until such a 
day when haply we shall meet him." Hereupon the whole party 
dispersed and all took their own directions seeking the Prince ; and 
they stinted not search, anon putting out to speed and anon retra- 
cing their steps 4 and then returning by the same road. This 



1 In text " Itowwaha," which is repeated in p. 146, 1. 2. [" Ittawwah" seems to 
be the modern Egyptian 5th form of " Tauh." In classical Arabic it would be 
" tatawwah," but in the dialect of to-day the prefix becomes "it," whose final dental 
here assimilates with the initial palatal of the root ; p. 146 the word is correctly spelt 
with two Tashdids. The meaning is : he threw himself (with his right foot foremost) 
upon the horse's back. Instances of this formation, which has now become all but 
general in Egyptian, are not unfrequent in old Arabic, witness chapters Ixxiii. and Ixxiv. 
of the Koran, which begin with "ayyuha '1-Muddassiru " and " ayyuhk 'l-Muzzam- 
milu " respectively. ST.] 

9 In text " Ramaha bi-h." 

3 The vowel points in the MS. show this to be a quotation. 

4 In text " Yarju," I presume an error for " yarja'u." [I believe "yarju " is an error 
for " yajru," and the various paces to which they put their horses are meant : sometimes 
they galloped (ramahu^ sometimes they trotted (Pedro de Alcala gives "trotar" for 
"jar* yajri"), sometimes they ambled (yasfru). ST.] 



The Mercliant's Daughter and the Prince of Al-Irak. 383 

endured for five days when not a soul came upon their liege lord, 
60 they waxed distraught nor could they find right guidance to 
aught they should do. However when the trysting-day came, all 
gathered together and said, " Fare we to the Sultan and acquaint 
we him with this and let him devise a device for the matter of his 
son ; because this youth is his father's prop and stay, nor owneth 
he any other than this one." Hereupon they set out citywards 
and ceased not riding until they drew near the capital where they 
found a marquee pitched without the walls, and having considered 
it they knew it to be the King's own. So they drew near it and 
there found the Chamberlains and Nabobs and officers of high com- 
mandment standing round about it, and when they asked saying, 
" What is the cause for setting up yonder tent in such place ? " they 
were answered, " Verily, whenas his son fared from him designing 
to hunt and bird, on the next day his heart was straitened for the 
Youth and he wist not what had befallen him. On the first night 
when the Prince fared forth from him and disappeared, all went 
well, but on the second his breast was straitened and in his vitals 
he sensed a change and 'twas at the hour when the stallion began 
buck-jumping with his child and running away. Anon he lost all 
patience and was unable to endure session within his Palace so he 
commanded pitch his pavilion without the walls and here we have 
been sitting for a space of six days, awaiting the escort to return." 
As the party drew near the marquee the bruit of them went abroad 

until it came to the King's ears. And Shahrazad was surprised 

by the dawn of day, and fell silent and ceased saying her permitted 
say. Then quoth her sister Dunyazad, " How sweet and tasteful 
is thy tale, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the Sovran suffer me to sur- 
vive ? " Now when it was the next night and that was 



384 Supplemental Nights, 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the King 
feeling his breast a-straitened bade pitch his pavilion without the 
walls and tarried therein for a space of six days and on the seventh 
appeared his son's suite which had been left behind when the horse 
ran away with the Prince, nor did any know what direction the 
beast had taken. As soon as the bruit went abroad and came to 
the ears of the bereaved father, he cried out with a single outcry 
and fell to the ground aswoon, and the fainting fit lasted for two 
days. But when he came to himself and asked after his son, the 
suite reported all that had befallen the youth from the stallion and 
at that moment the King recalled to mind the Voice which had 
spoken saying, " All things befal by Fate and Fortune ;" and had 
declared, " Resignation to the trials sent by Allah is first and best 
till such time as Destiny shall win to her end." " If" (he mused) 
" my lot be forgathering with him anywheres then needs must it 
be; and, if otherwise, we will be patient under the All-might of 
Allah Most Highest." Such was the case with these ; but as 
concerns the young Prince, 1 when the stallion started off with him 
and bolted and became like a bird flying between the firmament 
and terra firma, he suffered nor fatigue nor emotion , nay, he sat 
contented upon the beast's back, for that had he hent in hand a 
cup full of coffee naught thereof would have been spilt. And the 
stallion ceased not galloping at speed with him through the live- 



1 In text " Saith the Sayer of this say so wondrous and this delectable matter seld- 
seen and marvellous," which I omit as usual. 



The Merchants Daughter and the Prince of Al-Irak. 38$ 

long day until night came on when, seeing a lake, he halted by the 
side of it. The Prince thereupon dismounted and withdrawing 
the bridle offered him water which he drank ; then he foddered 
him with forage which he ate, for our Lord had subjected to him 
that steed till it became between his hands like one familiar from 
the first and, as the youth had somewhat of provaunt in his 
budget he drew tbrth of it and took food. But the Prince knew 
not whither the horse was minded to bear him and the Fiat of 
Fate drove him to the matter foredoomed to him from Eternity. 
So after that time as often as he mounted and let loose the bridle 
thongs, 1 the horse paced unguided on those wilds and wastes 
and hills and dales and stony leas, and whenever they drew near 
a city or a town the son of the Sultan dismounted from his steed ; 
and, leaving him where he was, went into the streets in order to 
bring provaunt and forage, after which he could return to his beast 
and feed him in the same place. And he ceased not wayfaring 
until he drew near a city where he designed to dismount as was 
his wont and lay in somewhat of vivers and fodder, so he alighted 
and leaving his horse outside the houses he went in to satisfy his 
need. Now by the decree of the Decreer the King of that Capital 
had left it on an excursion to hunt and bird, and he chanced return 
at that moment and as he drew near the walls behold, he found 
the steed standing alone and harnessed with trappings fit for the 
Kings. The Sultan was astounded when he looked upon this 
and being on horseback himself he designed to draw near and 
catch the animal, and when he came close he put forth his hand. 
But the steed was scared with the scaring of a camel, and the King 
bade his followers form ring around him and seize him ; so they 
gat about him and designed to catch him and lead him away, when 
suddenly the steed screamed a scream which resounded throughout 
the city and when the horses heard the cry of that stallion they 



1 In text *'S*r'a'l-Lij*m." 
VOL. V, 



386 Supplemental Nights. 

turned with their riders in headlong flight and dispersed one from 
other. And amongst them was the Sultan, who, when his courser, 
ran away with him, strove hard to pull him up and control him, 
but he lost all power and whilst the rest of the horses were 
trembling under their riders he swooned and fell to the ground. 
Presently the followers came to his aid and found him in fainting 
condition, so they propped him up and sprinkled somewhat of 
water upon him, when he recovered and asked them, " Where is 
the horse ?" Answered they, " He is still standing in the same 
place ;" and quoth he, " Wallahi, needs must this affair have a 
cause, and do ye lie awaiting him and see whither he will wend, 
for this beast God wots must be of the Jinns." On this wise it 
befel them ; but as regards the horse's owner, the son of the 
Sultan, when he entered the city seeking to buy somewhat of 
victual and fodder, he heard the scream of the steed and recognised 
it, but of the city-folk all who had hearkened to that outcry felt 
their hearts fluttering with extreme affright; so each one rose and 
padlocked his shop and hardly believed that he could reach his 
house in safety and this continued until the capital (even within its 
bazars) became empty like a waste, a ruin. Hereupon quoth the 
youth, " By Allah, needs must some matter of the matters have 
befallen the horse," and so saying he went forth the city and 
walked on till he neared the site where he had left the steed when, 
behold, he came suddenly upon a party of people in the middle- 
most whereof appeared one sitting and trembling in all his limbs, 
and he saw the attendants standing about him and each one 
holding in hand a horse. So he drew near him and asked him 
what was to do and they acquainted him with the affair of the 
stallion and his scream and the cause of the man being seated ; 
and this was none other than the Sultan who had been seized with 
affright and had fainted at the outcry of the Father of a Pigeon. 
Hereupon he fell to conversing with them and they knew not that 
he was the owner of the steed until such time as he asked them, 



The Merchant's Daughter and tlte Prince of A I- Irak. 387 

" And doth not any of you avail to draw near him ?" Answered 
they, " O Youth, indeed there is none who can approach him.' 1 
Quoth he, " This is a matter which is easy to us and therein is no 
hindrance ; " and so saying he left them and turned towards the 
courser who no sooner saw him than he shook his head at him ; 
and he approached the beast and fell to stroking his coat and 
kissing him upon the brow. After this he strewed somewhat of 
fodder before him and offered him water and the stallion ate and 
drank until he was satisfied. All this and the suite of the Sultan 
was looking on at the Prince and presently informed their lord, 
saying, " O King of the Age, a Youth hath come to us and asked 
as for information touching this steed and when we told him what 
had happened he approached him and gentled him and bussed 
him on the brow ; and after that he strewed before him somewhat 
of forage which he ate and gave him water to drink and still he 
standeth hard by him." When the Sultan heard these words he 
marvelled and cried, " By Allah, indeed this is a wondrous matter, 
but do ye fare to him and bring him to me, him and his horse ; 
and, if he make aught delay with you, seize and pinion him and 
drag him before me debased and degraded and in other than plight 

pleasurable!" And Shahrazad was surprised by the dawn of 

day and fell silent and ceased to say her permitted say. Then 
quoth her sister Dunyazad, " How sweet is thy story, O sister mine, 
and how enjoyable and delectable ! " Quoth she, " And where is 
this compared with that I would relate to you on the coming night 
an the King suffer me to survive ? " Now when it was the next 
night and that was 



Sbeben ^unfcreft anto Nfaetp-ffftft 

DUNYAZAJ) said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: With 



388 Supplemental Nights. 

love and good will ? It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the King sent 
to his suite bidding them bring the owner of that stallion adding, 
If he make aught delay with you drag him before me debased 
and degraded, and in other than pleasurable plight." Accordingly, 
they went to him and accosting him said, " O Youth, thou owest 
hearing and obeying to His Highness the King ; and, if thou come 
not to him with good gree we will bear thee maugre thyself." But 
the Prince, hearing these their words, set his left foot in stirrup and 
throwing his right leg over the saddle mounted till he was firm of 
seat upon his stallion's back and had power over his monture. 
Then he asked saying, " Who amongst you shall come near me 
or carry me to yonder Sultan of yours ? " Whenas they saw this 
from him they kept away from his arm-reach, but inasmuch as 
they could not return to their King and report saying, " We availed 
not to bring him," they exclaimed, " Allah upon thee, O Youth, 
that thou draw nigh with us to the Sovran and bespeak him from 
the back of thy steed: so shall we be clear and bear nor rebuke 
nor reproach." Hearing this much the Prince understood what 
was in their thoughts and that their design was to win free of the 
King and the avoidance of blame ; accordingly he said to them ; 
" Fare ye before me and I will follow you." 1 But when they 
returned with the youth behind them to within a short distance of 
the King where either of the twain could hear the other's words, 
the Prince asked, " O King of the Age, what dost thou require of 
me and what is it thou wantest ? " " Do thou dismount," answered 
the Sultan, " and draw near me when I will tell thee and question 
thee of a certain matter : " but quoth the youth, " I will not alight 



1 The invariable practice of an agent de police in England and France, according to the 
detective tales of MM. Gaboriau and Du Boisgobey. In Africa the guide often attempts 
to follow instead of leading the party, and this proceeding should always awake 
suspicion. 



The Merchants Daughter, and the Prince of Al-Jrak. 389 

from the back of my steed and let whoso hath a claim upon me 
demand satisfaction, 1 for here be the Mayddn the field of fight." 
So saying he wheeled his steed and would have made for the open 
country, when the Sultan cried aloud to his followers, " Seize him 
and bring him hither." So they took horse all of them, a mattef 
of one hundred and fifty riders, and followed him at full speed 
(he still riding) and overtook him and formed a ring around him, 
and he seeing this shortened the bridle-reins and gored flanks with 
stirrup-irons when the beast sprang from under him like the wafting 
of the wind. Then he cried out to them, " Another day, O ye 
dogs ; " and no sooner had they heard his outcry than they turned 
from him flying and to safety hieing. When the Sultan beheld 
his followers, some hundred and fifty riders, returning to the 
presence in headlong flight and taking station before him, he 
enquired the cause of their running, and they replied that none 
could approach that horseman, adding, " Verily he cried a warcry 
which caused each and every of us to turn and flee, for that we 
deemed him one of the Jinn." " Woe to you ! " exclaimed the 
King : " an hundred and fifty riders and not avail to prevail over 
a single horseman ! " presently adding, " By Allah, his say was 
sooth who said : 

And how many an one in the tribe they count o When to one a thousand shall 
ne'er amount ? 

Verily this youth could not be confronted by a thousand, nor 
indeed could a whole tribe oppose him, and by Allah, I have been 
deficient in knightly devoir for not doing him honour ; however, it 
was not to be save on such wise." But the youth ceased not faring 
through days and nights for the whole of four months, unknowing 
the while when he should reach a place wherein to take repose. 
And as soon as this long wayfare ended, suddenly a mountain 
towering high to the heights of heaven arose before him ; so he 

x In text another prothesis without apodoais: tee vol. vi. 203, etc. 



Supplemental Nights. 

set his face thither, ana alter a mrther term of three days 1 (and 
he ever wayfaring) he reached ^t^d^bdeld... : upon its flanks fait 
leasows with grasses and rills and trees and fruits besprent, and 
birds hymning Allah the One, the Omnipotent. Anon he alighted 
therein for that his heart had somewhat tosayanent that mountain 
and he also marvelled thereat by cause that during his wayfare he 
had never seen aught like it at all, nor anything resembling that 
herbage and those streams. And after dismounting he unbridled 
his steed and suffered him browse and pasture upon the greenery 
and drink of the water, while he on like wise fell to eating of the 
fruits which hung from the trees and taking his ease and repose. 
But the more he shifted from place to place the fairer he found it 
than the first, so he was delighted with the site, and as he looked 
upon it he improvised these couplets : 

-" O who fearest the world do thou feel right safe ; o Trust all to Him did 

mankind create : 
Fate aye, O my lord, shall come to pass o While safe thou art from 

th' undoomed by Fate." 

The Sultan's son ceased not straying from stead to stead for a 
term of ten days, during which he wandered round about the 
Mountain and solaced himself by gazing upon the trees and 
waters, 2 and he was gladdened by the warbling of the birds till at 
length the Doom of Destiny and the Fiat of Fate cast him over 
against the door of the cave which contained the Khwajah's 
daughter with her handmaids and her negro slaves. He looked 

;-fc> 

at the entrance and marvelled^ and was perplexed at And 

1 In text, " Fa ghaba thalathat ayyamin " = and he (or it the mountain ?) disappeared 
for three days. [" Ghaba " = departed, may have here the meaning- of ' * passed away " , 
and three days had gone, and he ever travelling, before (ilk an) he reached it. ST]. 

2 A feeling well-known to the traveller: I have often been laughed at for gazing 
fondly upon the scanty brown-green growth about Suez after a few months' sojourn in 
the wolds of Western Arabia. It is admirably expressed in that book of books Eothea 
(chapt. xvii.): "The next day I entered upon Egypt, and floated along (for the delight 
was as the delight of bathing) through green wavy fields of rice, and pastures fresh and 
plentiful, and dive 1 into the cold verdure of grasses and gardens, and quenched my hot 
eyes in shade, as though in deep, rushing waters." 



The Merchant's Daughter and the Prince of A I- Irak. 391 

Shah-azad was surprised by the dawn of day and fell silent and 
ceased saying her permitted say. Then quoth her sister Dun- 
yazad, " How sweet and tasteful is thy tale, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night 
an the Sovran suffer me to survive ? " Now when it was the next 
night and that was 



Sbeben l^un&tefc auto JBtmetg-sebcntf) 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will ! It hath reached me, O auspicious King, 
the director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that when the 
King's son took place before the Cavern-door he marvelled at its 
strength intended to protect those within, but he knew not if it 
had any inmate or an it were void of inhabitants, seeing that the 
mountain was far distant and divided from towns and cities nor 
could any avail to reach it. So he said in his mind, " Sit thee 
down here over against the entrance amid these grasses and trees 
and fruits, for an thou quit this site thou shalt find none like it in 
charms and eke it shall console thee for parting from thy people. 
Moreover, haply shall someone of this place pass by me and from 
him i may ask tidings concerning this region and perad venture 
Almighty Allah shall guide me back to my own country and I 
shall forgather with my father and my folk and my friends. 
Indeed possibly there may be someone within this place who 
when he issueth forth shall become my familiar." So he ceased 
not sitting at the door of the cave for a term of twenty days 
eating of the fruits of the trees and drinking of the water of the 
rain pools as likewise did his steed ; but when it was the twenty 



392 Supplemental Nights. 

and first day, behold, the door of the antre was thrown open and 
there came forth it two black slave-girls and a negro chattel, 
followed five white hand-maidens, all seeking diversion and 
disport among those meadows which lay on the mountain-flank 
and beyond. But as they paced along their eyes fell on the son of 
the Sultan who was still sitting there with his steed before him 
and they found him cast in the mould of beauty and loveliness, 
for he had now rested in that place from his wayfare and the 
perfection of charms was manifest upon him. When the slave- 
girls looked at him they were overwhelmed by the marvels of 
his comeliness and shapeliness and they returned in haste and 
hurry to their mistress and said to her, " O our lady, verily at 
the cavern-door is a Youth, never saw we a fairer than he or a 
seemlier of semblance, and in very deed he resembleth thee in 
grace and elegance of face and form, and before him standeth a 
steed even as a bride." Now when the Merchant's daughter heard 
these words from her handmaidens, she arose and in haste and 
hurry made for the cave-door and her heart was filled with 
gladness and she ceased not walking till she reached it. Then 
she looked upon the Prince and came forward and embraced him 1 
and gave him the salam and she continued to gaze upon and 
consider his beauty and comeliness, until love to him settled in her 
heart and likewise the Prince's love to her increased. Hereupon 
she hent him by the hand and led him into the cavern where he 
fell to looking rightwards and leftwards about the sides thereof 
and v/ondering at what he saw therein of pleasaunces and trees 
and streams and birds, until at last they reached the pavilion. 
But before entering thither the Prince had led his horse and loosed 
him in the leasows which lay in the cavern ; and, when at last the 



1 The writer does not mean to charge the girl with immodesty (after the style " Come 
to my arms, my slight acquaintance ! ") but to show how powerfully Fate and Fortune 
wrought upon lier. Hence also she so readily allowed the King's son to possess her 
person. 



The Merchant's Daughter and the Prince of Al-Irak. 393 

twain ended at the palace and went within, the attendants brought 
meat for him ; so he ate his sufficiency and they washed his hands 
and then the couple fell to conversing together whilst all were 
delighted with the son of the King. And they continued in such 
case until night drew nigh when each of the handmaidens went to 
her chamber and lay her down and on like wise did the black 
slaves until there remained none save the Prince and the 
Merchant's daughter. Then began she to excite him and incite 
him and disport with him until his heart inclined towards her by 
reason of her toyings and her allurements, so he drew near to her 
and clasped her to his breast and at last he threw her upon her 
back and did away her maidenhead. Now by hest of Allah 
Almighty's All- might she conceived of him that very night and 
they ceased not to be in sport and laughter until the Creator 
brought on the dawn which showed its sheen and shone and the 
sun arose over lowland and lawn. Then did the twain, she and 
he, sit communing together, when the girl began to improvise 
these couplets : 

" Loving maid in obedience doth come o Trailing skirt with her pride all 

astir ; 
And she's meet for no man save for him o And he's meet for no maid save 

for her." 1 

After this the Khwajah's daughter tarried with the King's son for 
a term of six months ; but, from the night when he had abated her 
pucelage, he never approached her at all, and she also on like wise 
felt no lust of the flesh for him in any way nor did she solicit him 
to love-liesse. 2 But when it was the seventh month, the youth 
remembered his family and native land and he sought leave of her 

1 [I read " al-Muhibbattu, " fern, of " Mnhibb," lover (in Tasawwuf particularly a 
lover of Cod), and take the ' lam taku taslah" in the second verse for the 3rd person 
fem., translating : The loving maiden has come in obedience to the lover's call, proudly 
trailing her skirts (" lajarru min al-Tfhi Asyala-bi"), and she is meet, etc. ST.] 

3 Again the work of Fate which intended to make the lovers man and wife and 
probably remembered the homely old English proverb, "None misses a slice from a cut 
iMfcV 



394 Supplemental Nigkts. 

to travel but she said to him, " Why dost thou not tarry beside 
us ? M Said he, " If in our life there be due length needs must we 
forgather." Then asked she, " O my lord, who mayest thou be ? " 
so he declared to her his pedigree and degree and the name of his 
native country and she also informed him of her rank and lineage 
and her patrial stead. Presently he farewelled her and mounting 
his horse fared forth from her in early morning, -- And Shahrazad 
was surprised by the dawn of day and fell silent and ceased to say 
her permitted say. Then quoth her sister Dunyazad, " How sweet 
is thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive/'^ 
Now when it was the next night and that was 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale, that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the King's son 
farewelled the Merchant's daughter and fared forth from her in 
early morning, seeking his folk and his natal land, and he drove 
amiddlemost the wilds and the wolds. On this wise it was 
with him ; but as regards the merchant, the father of the damsel, 
he arid the Darwaysh after consigning her to the cavern returned 
to his town and there spent six months in business as was his 
wont ; but on the seventh he called to mind his child and was 
desolated by her absence because he had none other. So quoth 
he to her mother, " I have an intent to visit the girl and look upon 
her and see what may be her condition, for my heart is in sore 
doubt on her account and I cannot but fancy that some unforeseen 



The Merchant's Daughter and the Prince of Al-lrak. 30 $ 

casualty hath brought calamity or that some wayfarer may have 
visited her ; and my thoughts are occupied with her, so 'tis my 
will to fare forth and see her." " Such act were advisable," quoth 
the wife ; and so saying she fell to making him somewhat of pro- 
vaunt amounting to some ten camel-loads. 1 Presently he led forth 
with him a few of his negro slaves and set out to see his daughter 
on the Jabal al-Sahab. So he dove into the depths of the desert 
and cut across the dales and the hills and conjoined the 
journeyings of night with day for a space of three months, and 
about sunset-tide on the first of th fourth behold, a rider appeared 
to him coming from the breast of the waste, nor had he with him 
anyone. When the stranger drew near, the Khwajah saluted him 
and his salam was returned by the horseman who happened to be 
the Prince returning from the Merchant's daughter. Quoth the 
Khwajah, " O Youth, dismount with us in this place and let us 
twain, I and thou, night together and solace ourselves with con- 
verse ; * then, when it shall be morning, each of us shall depart seek- 
ing his own stead." Quoth the Prince, " No harm in that," and so 
saying he sprang from the back of his steed and unbridled him and 

. -. 

suffered him to browse upon the grasses and greenery together 
with the Khwajah's cattle. Hereat the two sat down together in 
talk while the slaves slaughtered a lamb and flayed it, then, having 
lighted a fire, they set the meat thereupon in a chauldron and 
when it was cooked they fished it out with a flesh-hook and scored 
it 8 and placed it in a mighty platter which they served up to their 
lord and the King's son. Both ate of it after the measure of their 
sufficiency and the remnants were borne off by the slaves for their 
suppers. And when the time for night-prayers came, the two 



1 A little matter of about a ton at the smallest computation of 200 Ibs. to each beast. 

* In text "Natawasu sawiyah " [Clerical error for " natawanasu (nataanatu, the 
rarely used 6th form of anisa) shuwayyah" = let us divert ourselves a little. ST.] 

3 In text "salaku-hu wa nashalu-hu." The |/ "salk "= scoring the skin and the y/ 
44 nasbl " = drawing meat from the cooking-pot with its fingers or a flesh-hook or any-, 
thing but a ladle which would be " Gharf." 



396 Supplemental Nights. 

having made the Wuzti ablution performed the orisons obligatory 
upon them, and anon sat down for evening converse, overtalking 
the tidings of the world and its affairs, until quoth the Merchant 
to the Prince, "O Youth, whence comest thou and whither art 
thou wending ? " Quoth the other, " Wallahi, O Khwajah, I have 
a wondrous tale, nay a marvel of marvels which, were it graved 
with needle-gravers upon the eye-corners were a warning to whoso 
would be warned. And this it is, I am the King's son of Al-Irak 
and my sire's prop and stay in the House of the World, and he 
reared me with the fairest of rearing ; but when I had grown to 
man's estate and had learnt the mysteries of venerie I longed one 
chance day of the days to ride forth hunting and birding. So I 
went for a horse (as was my wont) to the stables, where I found 
yon stallion which is with me chained to four posts ; whereupon of 
my ignorance, unknowing that none could approach him save 
myself nor any avail to mount him, I went up to him and girthed 
him, and he neither started nor moved at my gentling of him, for 
this was existing in the purpose of Almighty Allah. Then I 
mounted him and sought my suite without informing my sire and 
rode forth the city with all my many, when suddenly the horse 
snorted with his nostrils and neighed through his throttle and 
buckjumped in air and bolted for the wilderness swift as bird in 
firmament-plain, nor wist I whither he was intending. 1 He ceased 
not running away with me the whole day till eventide when we 
reached a lake in a grassy mead." , (Now when the Khwajah 
heard the words of the Prince his heart was heartened and 
presently the other pursued), " So I took seat and ate some- 
what of my vivers, my horse also feeding upon his fodder, and we 
nighted in that spot and next morning I set out and stinted not 
riding for a march of four months. But on the first of the fifth 
I neared a towering mountain whose length and whose breadth 

1 This account has been slightly abridged seeing that it is a twice-told tale. 



The Merchant's Daughter and the Prince of Al-Irak. 397 

had no bounds, and on its flanks I found leasows manifold with 
trees and fruits and streams besprent and birds hymning the One, 
the Omnipotent So I was gladdened by the sight and dismounted 
and unbridled my steed whom I allowed to browse the while I ate 
of the fruits, and presently I fell to roaming about from site to site. 
And when some time had passed I came to the mouth of a cavern 
whence after a short delay on my part fared forth slave-girls under 
the escort of a negro chattel. When they beheld me they rejoiced 
in me, then going in they disappeared for an hour and anon 
returned bringing a young lady as she was the moon of the four- 
teenth night, who salam'd to me, and invited me to become her 

guest and led me into the cave And Shahrazad was surprised 

by the dawn of day and fell silent and ceased saying her permitted 
say. Then quoth her sister Dunyazad, " How sweet and tasteful 
is thy tale, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night, an the Sovran suffer me to survive." 
Now when it was the next night and that was 

6e f$t |^un&re& anto Jpfrst Nfgftt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Prince 
continued to the Merchant saying : The slave-girls invited me and 
led me into the cave until I reached a Pavilion that was there. I 
tarried beside them for a matter of some six months when I felt 
desolate for my folk and my native land, so I craved leave to depart 
from them and farewelled them and went forth, they sending me 
away with highmost honour. But when bidding them good-bye. 



Supplemental Nights. 

I covenanted with them saying, an there be in life any length 
needs must we forgather ; and with these words I left them, and 
now 'tis some time since I journeyed thence when thou mettest me 
in this place." Now the Merchant hearing his tale knew from the 
beginning what had occurred there, and was certified of the saying 
of the Voice, and judging from the tenor of the information said 
in his mind, " There is no doubt or hesitation but that this be the 
youth to whom was appointed my daughter, that of him she should 
conceive in the way of unright and the Written * is now fulfilled." 
So quoth the Merchant, " O Youth, where is thy town ? " and he 
informed him thereof. Now the Prince knew not that he had come 
upon the damsel's father by the road, whereas the Khwajah wotted 
right well that this man had had to do with his daughter. As 
soon as it was morning the twain farewelled each other and either 
of them went his own way; but, the Khwajah fell into cark and 
care such as cannot be conceived, and he fasted from food nor was 
meat to him sweet nor was sleep. However, he ceased not travelling 
till he arrived at the Jabal al-Sahab, when he approached the door 
of the cave and rapped thereat. The handmaidens opened to him 
and as soon as they saw his face they recognised him, and return- 
ing to their lady informed her thereof: so she arose to seek him, 
and presently met him and salam'd to him and kissed his hands 
and walked by his side until she reached the Pavilion, where the 
twain, he and she, went up, and she seated him and stood before 
him in his suit and service. Hereat her father looked at her and 
considered her and found her colour changed and her belly 
grown big, and asked her, " What is to do with thee and what is't 
hath altered thy complexion, for to-day I see thee heavy of body, 
and no doubt some man has mixed 2 with thee ? " Now when she 



1 Written" either on the Preserved Tablet (vol. ii. 68) or on the sutures of the skull 
(Hi. 123). 

3 In Arab. *' Khdlat-ki insdnun," meaning also to lie with : compare the Gr. 
Lat. misceo. [The same word occurs presently in another tropical sense J 



The Merchants Daughter and the Prince of A I- Irak. 399 

heard the words of her father she understood and was certified 
that he had compassed full knowledge concerning what had befallen 
her, so she returned him nor answer nor address, and she was over- 
whelmed with shame and confusion, and waxed changed and was 
well nigh falling upon the floor. Presently she sat down in abash- 
ment before her sire by reason of the bigness of her belly, but he 
bowed in obedience before the power of Almighty Allah ; and 
they two ceased not conversing until fall of night, when each and 
every of the handmaids had sought her own chamber that she 
might sleep therein. As soon as the Khwajah remained alone 
with his daughter and without other being present he said to her, 
** O my child, verily this matter was foredoomed to thee from the 
Lord of the Heavens, and there is no Averter of whatso is fated ; 
but do thou relate to me what befel between thee and the youth 
who owneth the steed, and who is the King's son of Al-Irak." 
Hereupon the girl was consterned and she could return no reply, 
and presently when she recovered she said to her sire, " How shall 
I relate to one who is already informed of all, first and last, and 
thou declarest that the foredoomed must come to pass, nor can I 
say thereanent a single word ? " And presently she resumed, " O 
my father, verily the Youth promised me that an his life have 
length he would certainly forgather with me, and I desire of thee 
that when thou shalt return to thy country thou take me and carry 
me in thy company to him, and reunite me with him and let me 
meet his sire and ask him to keep his word, for I require none else 
nor shall anyone ever unveil me in privacy. And in fine do thou 
marry me to him. Now whatso hath betided me thou hast heard 
it from the Voice, and thou hast wearied thy soul in transporting 
me to this place, fearing for me the shifts of the days, and thou 
hast contraried the power of Allah, nor hath this profited thee 
aught, because the Destinies which be writ upon mankind from 

"Kbilata-hi al-Khajal wa 'l-Hayi"= shame and abashment mixed with her, i,t. 
suffused or overwhelmed her. ST. J 



400 Supplemental Nights. 

infinity and eternity must needs be carried out. All this was 
determined by Allah, for that prosperity and adversity and bene- 
faction and interdiction all be from the Almighty. Do thou 
whatso I have said and that which is inscribed upon my forehead 
shall be the quickening of me (Inshallah an so please God !), 
since patience and longjsuffering are better than restless thought." 
When her father heard from her such words, he agreed with her in 
all she had spoken to him, and as soon as it was morning he fell to 
preparing for wayfare, he and his daughter and his handmaidens 
and his negro-slaves ; and on the third day they loaded their loads 
and set forth on return to their country and city. Then they con- 
joined the travel of night and day and pushed forward on their 
journey without stay or delay for a term of five months, until they 
reached their home and settled them down therein. Such was 
their case ; but as regards the King's son of Al-'Irak, after he had 
met the girl's father on the road and had parted from him, without 
recognising him withal, he strave for return to his own land and 
behold, he wandered from the way and was confronted by a sea 
dashing with clashing billows. So he was perplext as to his affair 
and his judgment left him and his right wits, and he knew not 
what he should do or whither he should wend, or what direction 

he should take or what Allah had decreed for him And Shah- 

razad was surprised by the dawn of day, and fell silent and ceased 
to say her permitted say. Then quoth her sister Dunyazad, " How 
sweet is thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you orkthe coming night an the King suffer me to survive ?" 
Now when it was the next night and that was 

^{)e i$t ?unUtt& an* ^hft Jifafn, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 



The Merchants Daughter and the Prince of Al-Irak. 401 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when the 
Prince came upon that sea he was perplext and wist not what to 
do, so he leapt from the back of the Father of the Pigeon and set 
his steed standing beside him that he might lean against his quar- 
ter l when, of the excess of his night watching, he fell asleep and 
was drowned in slumber. Then, by doom of Destiny the beast 
shook his head and snorted and set off at full speed making for the 
wild and the wold and was presently amiddlemost the waste. Now 
when some two-told hours of time had passed, the Prince shook 
off his drowsihead and opened his eyes, but of his steed he could 
see nor sign nor aught of visible trace. So he smote hand upon 
hand and cried, " There is no Majesty and there is no Might save 
in Allah, the Glorious, the Great," after which he took seat by the 
side of the sea and sued comfort of Almighty Allah. On the next 
day a ship suddenly sailed in and made fast to the shore, after which 
a posse of Jews landed from her and as soon as they saw him they 
fell upon him and seized him and pinioned him ; then, carrying 
him perforce aboard, loaded his legs with irons. So quoth he to 
himself, " Whenas Fate is so minded our eyes are blinded ; how- 
ever, patience is fairest and of Allah must we ask aidance." Here- 
upon the Jews again disembarked and filled their kegs with the water 
of an adjoining rain-pool, after which they trooped aboard and 
making sail voyaged over the billows of the ocean before them. 
This lasted for a month, after which time they cast anchor 
beside a harbour-town, and presently swarmed out to sell and to 
buy, and there they delayed for a term of two months until they 

1 In text " Istanade 'ali Shakkati-h." [" Istanida 'ala "is in the Vocabulista in Arabico 
rendered by recumbere " and " Shikkah" U a rug, while I can find no authority for 
" Shakkah " as quarter." The passage may therefore mean he lay down on his nig. It 
he had been leaning against the standing horse, it would on bolting have thrown him on 
the ground and awaked him rudely. ST.] 

VOL. V. C C 



4Q2 Supplemental Nights. 

had finished their business and they had purchased them what 
sufficed of provaunt. All this while the Prince lay bound in the 
black hole deep down in the ship's hold, nor did anyone go near 
him save a Jew, a man of a certain age. 1 And whenever he 
entered that dismal place he heard the youth reciting from the 
Koran and he would stand to hearken until his heart was softened 
to the speaker and he would favour him in the matter of meat and 
drink. When they cast anchor beside the second place, the King's 
son asked the man, " What may be this port-city and what is her 
name and the name of her ruler ? Would Heaven I wot an her 
ilord be a King or a Governor under a royal hand ? " " Wherefore 
;askest thou ? " quoth the Jew, and quoth the other, " For nothing: 
! my only want is the city's name 2 and I would learn whether it 
belong to Moslems or Jews or Nazarenes." " This be peopled by 
Moslem folk," replied the Jew, " natheless can none carry tidings 
of thee to her inhabitants. However, O Moslem, I feel a fondness 
for thee and 'tis my intent when we reach the city of Andalus 3 to 
give tidings of thee, but it must be on condition that thou accept 
of me to thy company whenas Allah Almighty shall have delivered 
thee." Said the Prince, " And what hindereth thee from Al-Islam 
at this hour ? " and said the other, " I am forbidden by fear of the 
ship's Captain. 4 " Replied the Prince, " Become a Moslem in 
secret and wash and pray in privacy beside me here." So he 
became of the True Believers at the hand of the King's son, 
who presently asked him, " Say me, be there in this vessel any 
Moslems save myself ? " " There are some twenty here," answered 



1 "Rajul ikhtiydr," a polite term for an old man: See i. 55. In the speech of the 
Badawin it means a man of substance and hospitality. 

2 In Arab. " Wa Idsh : Muradi bas Ism al-Madinah." I seem to hear some Fellah 
speaking to me from the door of his clay hut. 

3 Madfnat al- Andalus " = usually Seville. 

* In text " Kabddn," the usual form being " Kaplan," from the Ital. Capitano (iv, 85) r 
here, however, we have the Turk, form as in " Kapudan-pasha" "= Lord High Admiral 
of ancient Osmanli-land. 



Tlie Merchants Daughter and the Prince of Al- Irak. 403 

he, "and 'tis the design of the Captain to offer them up on 
arrival at his own country and he shall devote them as victims 
in the Greater Synagogue." Rejoined the other, " Thou art now a 
Moslem even as I am a Moslem, and it bcsittcth thou apprise me 
of all and whatsoever befalleth in the ship, but first art thou 
able to gar me forgather with the other True Believers ? " And 
the man answered in the affirmative. Now after the ship had 
sailed with them for ten days, the whilome Jew contrived to 
bring him and the Moslem prisoners together and they were found 
to number twenty, each and every in irons. But when it was the 
Sabbath about undurn hour, all the Jews including the Captain fell 
to wine-bibbing and therein exceeded until the whole of them 
waxed drunken ; whereat the Prince and his convert arose, and 
going to the armoury * and opening it found therein all manner war- 
gear, even habergeons. So the Youth returned to the captives and 
unbinding their bonds, led them to the cabin of weapons and said 
to them, "Do each and every of you who shall find aught befitting 
take it and let such as avail to wear coat of mail seize one of them 
and don it." On this wise he heartened their hearts and cried to 
them, * Unless ye do the deeds of men you will be slaughtered with 
the slaughtering of sheep, for at this moment 'tis their design on 
reaching their own land to offer you up as corbans in their Greater 
Synagogue. So be you on your guard and, if ye fall in this affair, 8 
'tis fairer for you than to die with split weasands." So each of 
them snatched up whatso of war gear suited him and one equipped 
other and they heartened their hearts and all waxed eager for the 
fray. Then sallied they forth, one and twenty in number, at a 
single word, with the Takbfr and the Tahlfl, 3 whilst the Jews who 



1 Arab "Khaznat al-Sflih." When Easterns, especially Maroccan Moslems and 
Turkish Pilgrims, embark as passengers, their weapons are taken from them, ticketed and 
placed in a safe cabin. 

* Arab. Waka'h" =an aflair (of fight). 

U. crying the war-cry, " Alliho Akbar f '= God is most Great (vol. ii. 89, etc.) and 
" U iliha ill* f llah," the refrain of Unity : vol. ii 236. 



Supplemental Nights. 

formed the ship's crew were some one hundred and five. But 
these were all drunken with wine and giddy of head, nor did 
they recover until the weapons began to play upon their necks and 
their backs, whereat they shook off their crapulence and learned 
that the Moslems had gotten about them with their war-gear. 
So they cried out to one another and became ware and the 
liquor-fumes left their brains. Then they rushed for the armoury 
but found that most of the weapons were with the Moslems, whom 
the Prince was urging to derring-do of cut and thrust. Thus 
were they departed into two portions and hardly had passed an 
hour, an hour which would grey the hair of a little child, in fight 

and fray and onset and retreat And Shahrazad was surprised 

by the dawn of day, and fell silent and ceased saying her per- 
mitted say. Then quoth her sister Dunyazad, <f How sweet and 
tasteful is thy tale, O sister mine, and how enjoyable and delect- 
able ! " Quoth she, " And where is this compared with that I 
would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 



an* jpt'ftf) Nfjj&t, 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Prince 
urged on his party and fortified their hearts to fight, nor had an 
hour passed in battle and slaughter (and he smiting rightwards 
and leftwards) when behold, he was encountered by the Captain 
who sprang at him with his scymitar and designed to cut him 
down. But he forestalled him with sway of sabre and smote him 



The Merchants Daughter and the Prince of Al~Irak. 405 

a swashing stroke and an all-sufficient which share through his 
joints and tare through his limbs ; and when the ship's crew saw 
their Chief fall dead they gave in their submission 1 and throwing 
down their weapons would have saved their lives. The Prince, 
however, went forward to them and fell to pinioning them, one 
after other, until he had bound them all, after which he counted 
them and found them to number about forty head while the slain 
were three score and five. These he threw into the sea, 2 but the 
captives he placed in prison after chaining them with iron chains 
and they padlocked the doors upon them ; and the Moslems 
worked the ship's sails while the man who had newly islamised 
directed them upon their course until they moored at a holm hard 
by the mainland. Here they landed and found the place abounding 
in blooms and trees and streams, and the Prince left the ship to 
reconnoitre the continent when suddenly a dust cloud drew nigh 
and a sand-pillar soared awhile in air high ; then it uncovered 
some fifty horsemen, and they were pursuing in the hottest of 
haste, 3 a stallion which was saddled and bridled and which they 
intended to secure. Now for ten days they had galloped after 
him but none availed to catch him. When the King's son looked 
upon that case he uttered a loud cry and the courser, hearing the 
sound of his master's voice, made for him and fell to rubbing his 
cheeks upon his back and shoulders* until they came up with him 
as he was standing beside his lord. Hereat all the riders dis- 



1 In text "A'atu Al-Wfrah." ["Wfrah" is gerund of the Turkish "wirmek"or 
" wermek," to give, to give up, and the phrase in the text corresponds to the Turkish 
"wlrah winnek" (tU^ /j) = to capitulate. ST.] 

* The " buccaneers," quite as humane, made their useless prisoners " walk a plank." 
The slave-ships, when chased and hard-driven, simply tossed the poor devil niggers 
overboard ; and the latter must often have died, damning the tender mercies of the 
philanthrope which had doomed them to untimely deaths instead of a comfortable 
middle passage from Blackland to Whiteland. 

a [In the text " Kanshin" = chasing, being in hot pursuit of; see Doiy, Suppl. s. v. 
karash." ST.] 

See in Mr. Dougbty's valuable " Arabia Deserta" (i. 309) how the Badawi's mare 
puts down her soft nose to be kissed by the sitters about the coffee-hearth. 



Supplemental Nights. 



mounted with intent to seize him, but the Prince opposed them 
saying, " This is my horse and he was lost from me in such a place 
upon the margin of the main." Replied they, " Tis well, but this 
is our booty nor will we ever leave him to thee, for that during the 
last ten days we have galloped after him until we are melted, and 
our horses are melted as well as ourselves. Moreover, our King 
awaiteth us and if we return without the steed our heads will be 
cut off." Quoth the Prince, " Nor ye nor that Sovran of yours can 
have any command over him, albeit you may have pursued him at 
speed for ten days or fifteen days or twenty days ; nor shall you 
make him a quarry or for yourselves or for the King of you. By 
Allah, one Sultan was unable to take even a hair from him and, 
by the Almighty ! were you to pursue him for a full-told year not 
one of you could come up with him or make him your own." 
Hereupon talk increased between them and one drew weapon 
upon other and there befel between them contest and enmity and 
rage of bad blood and each clapt hand to sword and drew it from 
sheath. When the King's son saw this from them, he sprang upon 
the steed's back swiftlier than the blinding leven ; and, having 
settled himself firmly in selle, he put forth his hand and seized a 
sword which hung by the saddle bow. As soon as the folk saw 
that he had mounted the horse, they charged upon him with their 
scymitars and would have cut him down, but he made his steed 
curvet and withdrew from them saying, " An you design battle I 
am. not fain of fight, and do ye all go about your business and 
covet not the horse lest your greed deceive you and you ask more 
than enough and thereby fall into harm. This much we know 
and if you require aught else let the strongest and doughtiest of 
you do his best." Then they charged upon him a second time 
and a third time and he warded them off and cried, " Allah draw 
the line between me and you, 1 O folk, and do ye gang your gait 

1 In text, Hadda 'llaho bayni wa baynakum." 



TJie Merchants Daughter and the Prince of Al-Irak. 407 

for you be fifty riders and I be alone and singlehanded and how 
shall one contend in fight with half an hundred ? " Cried they, 
" Naught shall save thee from us except thou dismount from the 
steed and suffer us to take him and return home with him ; " -- 
And Shahrazad was surprised by" the dawn of day and fell silent 
and ceased to say her permitted say. Then quoth her sister Dun- 
yazad, " How sweet is thy story, O sister mine, and how enjoyable 
and delectable ! " Quoth she, " And where is this compared with 
that I would relate to you on the coming night an the King suffer 
me to survive ? Now when it was the next night and that was 



fc an* >et>ent{) 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied: -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that, the fifty 
horsemen said to the King's son, " There is no help but that we 
take from thee the horse," and said he, " I have given you good 
advice, and well I wot and am certified that were you two hundred 
riders ye could never prevail over me whilst I am mounted on my 
courser's back and indeed I have no fear of fight ; but let any of 
you who hath claim to knightlihood come forwards and take him 
and mount him." So saying he alighted forthright and left his 
horse and went to some distance from him, when one of the 
fifty riders pushed forwards and designed to seize the steed by 
the reins and bestride him, when suddenly the stallion raged like 
fire at him and attacked him and smote him with his forehand and 
drove the entrails out of his belly and the man at once fell to the 
ground slain. As his party saw this they bared their brands and 
assaulted the horse designing to cut him in pieces when behold, a 



40 g Supplemental Nights. 

dust-cloud high in lift upflew and walled the view ; and all extended 
their glances in that direction for an hour of time until it opened 
and showed some two hundred knights headed by a King mighty 
of degree and majesty and over his head were flags a-flying. The 
fifty horsemen, seeing him advance with his troops, drew off and 
stood still to look and see whom he might be, and when the 
horse sighted these banners he sniffed with nostrils opened wide to 
the air, and made for them at full speed, as if gladdened by the 
sight, and approached them and returned to them a second time 
in like guise and at the third time he drew up hard beside them and 
nearing the King fell to rubbing his cheeks upon the stirrups whilst 
the ruler put forth his hand and gentled the steed by smoothing 
his head and forehead. As soon as the fifty riders saw this, they 
marvelled thereat, but the King's son who had kept his ground 
was astounded and said to himself, " The horse fled me and when 
this host drew nigh he sought me again." 1 Presently the Prince 
fixed his glance upon the latest comers and behold, the King was 
his father, so he sprang to him and when the sire saw him he 
knew his son and footed it and the twain embraced and fell faint- 
ing to the ground for awhile. When they recovered the suite of 
the Sultan came forward and salam'd to the Prince who presently 
asked his sire, " What may be the cause of thy coming to this 
plain ? " and the ruler informed him by way of answer that after 
his child's departure slumber to him brought no rest nor was 
there in food aught of zest and with him longing overflowed for 
the sake of his son, so that after a while of time he and the 
grandees of his realm had marched forth, and he ended by saying, 
" O my son, our leaving home was for the sake of thee, but do thou 
tell me what befel thee after mounting the Father of a Pigeon, and 
what was the cause of thy coming to this spot." Accordingly the 
Prince told all that had betided him, first and last, of his durance 

1 The last clause is omitted in the text which is evidently defective: MS vol. vi. 
p. 180, line 7. 



The Merchants Daughter and the Prince of Al-Irak. 409 

vile amongst the Jews and how he had devised the killing of the 
Captain and the capture of the craft ; and how the steed, after being 
lost in the waste, 1 had returned to him in this place ; also of the 
fifty riders who encountered him on landing and would fain have 
seized him but failed and of the death of the horseman who was 
slain by the horse. Hereat they pitched the pavilions upon that 
spot and set up a throne for the King who after taking seat thereon 
placed his son by his side and bade summon the fifty riders who 

were brought into the presence And Shahrazad was surprised 

by the dawn of day and fell silent and ceased saying her permitted 
say. Then quoth her sister Dunyazad, " How sweet and tasteful 
is thy tale, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the Sovran suffer me to survive ? " 
Now when it was the next night and that was 

&e (igf)t f^unfcrefc anD CBfgbtf) jiig&t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting, and 
of deeds fair-seeming and worthy celebrating, that when the 
Sultan took seat upon the throne and set his son by his side he 
summoned the fifty riders, who were brought into the presence 
and placed between his hands. Then he questioned them of their 
case and their country and the cause of their coming to that stead 
and they notified to him their native land and their Sovran and 
the reason of their wandering ; to wit, their headlong pursuit of 
the stallion which had lasted for a term of ten days. Now when 

1 In text "Tauhdn tl-Hus*n." 



4io 



Supplemental Nights. 



the Sultan understood their words and knew and was certified 
concerning their King and their country, he robed them with 
honourable robes * and said to them, " Wallahi ! had I knov/n that 
the stallion would have submitted to you and would have obeyed 
you I should have delivered him up to you, but I feared for any 
that durst approach him, barring his master. Now, however, do ye 
depart and salam to your Sovran and say him : By Allah, if the 
stallion thou sawest wandering the waste befitted the use of thee 
I had sent him in free gift." With this fair message the men 
farewelled him and fared from him and they ceased not faring until 
they returned to their liege lord and reported to him all that had 
betided them ; that is, how the owner of the stallion had appeared 
and proved to be a King who (they added) " hath sent his salam 
to thee saying it was his desire to despatch the horse but none 
availed to manage him save himself and his son." And when the 
Ruler heard these^ words, he returned thanks to the Sovran for the 
grace of his goodness, and returned forthright to his own land. 
Meanwhile the Sultan who was owner of the stallion presented the 
captured ship to those who had captured her, and taking his son 
turned towards his capital, and they marched without stay or 
delay until they reached it. Hereupon the Chamberlains and the 
Nabobs and the high Officers and the townsfolk came forth to 



1 In Abyssinia the " Khil'at " = robe of honour (see vol. i. 195) is an extensive 
affair composed of a dress of lion's pelt with silver-gilt buttons, a pair of silken 
breeches, a cap and waist- shawl of the same material, a sword, a shield and 
two spears ; a horse with furniture of silk and silver and a mule similarly equipped. 
These gifts accompany the insignia of the "Order of Solomon," which are various 
medals bearing an imperial crown, said to represent the Hierosolymitan Temple of the 
Wise King, and the reverses show the Amharic legend " Yohanne Negus zei Etiopia" 
John, Emperor of Etiopia. The orders are distinguished as (i) the Grand Cross, a star 
of loo grammes in massive gold, hammer-wrought, and studded with gems, given only 
to royalties ; (2) the Knighthood, similar, but of 50 grammes, and without jewels, 
intended for distinguished foreigners ; (3) the Officer's Star, silver-gilt, of .50 grammes ; 
and (4) the Companion's, of pure silver, and the same weight. All are worn round the 
neck save the last, which hangs upon the chest. This practice of gilding the medals 
prevails also in Europe, for instance in Austria, where those made of gun-metal are 
often gilt by the recipients contrary to all official etiquette. 



The Merchant's Daughter and the Prince of Al-lrak. 41 1 

meet and greet their Ruler and rejoiced in his safety and that of 
his son, and they adorned the city for three days and all were in 
high mirth and merriment until what time the Sultan had settled 
down at home. Such was his case ; but as regards the Khwajah 
and his daughter, when they had let load their loads they quitted 
the cavern and set forth, making for their country and patrial 
stead, and they ceased not forcing their marches for a term of ten 
days. But on the eleventh they encountered fiery heat beginning 
from mid-forenoon ; and, as the place was grassy ground and over- 
grown with greenery, they alighted from their beasts and bade pitch 
two pavilions, one for the daughter and the other for her father and 
his folk, that it might shade them and shelter them from the exces- 
sive sultriness. Now when it was mid-afternoon behold, the damsel 
was seized with the birth-pains and the pangs of child-bearing, but 
Allah Almighty made delivery right easy to her and presently she 
became the mother of a man-child Glory be to God who 
fashioned him and perfected what He had fashioned in the 
creation of that babe ! l So his mother cut his navel-string and, 
rolling it up in one of her shifts, kept careful guard over it. 2 And 
presently her father entered to look upon her, and finding that she 

1 Meaning only that the babe was perfectly beautiful. 

3 In order that the cord might not be subject to the evil eye or fall into the hand of a 
foe who would use it magically to injure the babe. The navel-string has few supersti- 
tions in England. The lower classes mostly place over the wound a bit of cloth wherein 
a hole has been burned, supposing that the carbon will heal the cut, and make it fast to 
the babe by a " binder " or swathe round the body, as a preventative to " pot-belly." 
But throughout the East there are more observances. In India, on the birth of the babe, 
the midwife demands something shining, as a rupee or piece of silver, and having 
touched the navel-string therewith she divides it and appropriates the glittering substance, 
under the pretence that the absence of the illuminating power of some such sparkling 
object would prevent her seeing to operate. The knife with which the umbilical cord 
has been cut is not used for common purposes but js left beside the puerpera until 
the Chilla" (fortieth day), when "Kajjal" (lamp-black), used by way of Kohl, is 
collected on it and applied to the child's eyelids. Whenever the babe is bathed or 
taken out of the house the knife must be carried along with it ; and when they are 
brought in again the instrument is deposited in its former place near the mother. 
Lastly, on the " Chilla "-day they must slaughter with the same blade a cock or a sheep 
(Herklots, chapt. i. sec. 3). Equally quaint is the treatment of the navel-string in 
Egypt ; but Lane (M.E.) is too modest to give details. 



4 1 2 Supplemental Nights. 

had been delivered was grieved with exceeding grief and the 
world was straitened before his face, and unknowing what to do 
he said to himself, " Had we reached our homes and that babe 
appeared with the damsel, our honour had been smirched and men 
had blamed us saying : The Khwajah's daughter hath brought 
forth in sin. So we cannot confront the world, and if we bear 
with us this infant they will ask where is its father ? " He 
remained perplext and distraught, seeing no way of action, and 
now he would say, " Let us slay the child," and anon, " Let us 
hide it ; " and the while he was in that place his nature bespake 
him with such promptings. But when morning came he had 
determined upon abandoning the new-born and not carrying it 
further, so quoth he to his daughter, " Hearken unto whatso I shall 
say thee." Quoth she, " 'Tis well ! " and he continued, "If 'we 
travel with this infant the tidings of us will spread through the 
city and men will say, The Khwajah's daughter hath been 
debauched and hath borne a babe in bastardy ; and our right way 
(according to me) is that we leave it in this tent under charge of the 
Lord and whoso shall come up to the little one shall take it with 
the tent ; moreover I will place under its head two hundred dinars 
and any whose lot it is shall carry off the whole." When the 
damsel heard these words she found the matter grievous, but she 
could return no reply. " What sayest thou ? " asked he, and she 
answered, " Whatso is right that do thou." Hereupon he took a 
purse ! of two hundred gold pieces which he set under the child's 
head and left it in the tent. Then he loaded his loads and fared 
forth, he and his daughter and his pages, and they ceased not 
pushing their marches until they reached their own land and native 
country and entered their home, where they were met by sundry 
of their familiars coming forth to greet them. They settled down 
in their quarters when the damsel forgathered with her mother 

1 In text "Sarsarah," a clerical error for "Akhaza (?) surratan." See MS. vol. vi. 
p. 197, line 9 [I read "sarra Surrah (Surratan)" = he tied up a purse. ST.] 



The Merchant's Daughter and the Prince of Al-Irak. 413 

who threw her arms round her neck for exceeding affection to her 
and asked her of her news ; so she informed her concerning the 
matter of the cavern and what was therein and how great was its 
distance, but she told her naught of what had befallen her nor of 
her pregnancy by the Prince nor of the babe she had abandoned. 
The mother still supposed that she was a clean maid, yet she 
noted the change in her state and complexion. Then the damsel 
sought privacy in one of the chambers and wept until her gall- 
bladder was like to burst and said to herself, " Would Heaven I 
knew whether Allah will re-unite me with the child and its father 
the Prince ! " and in this condition she remained for a while of 
time. On such wise it befel the Merchant and his daughter ; but 
as regards the son of the Sultan, when he had settled down in the 
city of his sire he remembered the Khwajah's daughter, and quoth 
he to his father, " O my papa, my desire is to hunting and birding 
and diversion." Quoth the King, the better that Destiny might 
be fulfilled, " 'Tis well, O my son, but take with thee a suite." 
" I desire no more than five men in all," said the other, and gat 
himself ready for travel and, having farewelled his father, set forth 
from the city -- And Shahrazad was surprised by the dawn of day 
and fell silent and ceased to say her permitted say. Then quoth 
her sister Dunyazad, " How sweet is thy story, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the King suffer me to survive ? " Now when it was the next night 
and that was 



< igljt IDuntJufc anto vTcntf) /light, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night ! " She replied : -- With love and 
good will ! " It hath reached me, O auspicious King, the director, 



414 Supplemental Nights. 

the right-guiding, lord of the rede which is benefiting and of deeds 
fair-seeming and worthy celebrating, that the Prince went forth 
from his father with a train of five attendants and made for the 
wilderness, and he conjoined the journeys of night and day ; 
withal he knew not whither he was going, and he chanced travel 
over the same wilds and wolds and dales and stony leas. But as 
regards the Merchant and his daughter, he went in to her one day of 
the days and found her weeping and wailing, so he said to her, 
" What causeth thee to shed tears, O my child ? " and said she, 
" How shall I not weep ? indeed I must wail over my lot, and over the 
promise wherewith Allah promised me." Hereupon he exclaimed, 
" O my daughter, be silent and Inshallah God willing I will 
equip me for travel and will fare to the son of the King ; and look 
to it, for haply Allah Almighty our Lord may direct me to a 
somewhat shall conduct me to the Prince's city." So saying he bade 
his handmaidens and eunuchs make ready forthright a viaticum 
sufficing for a full-told year himself and his following of pages 
and eunuchs, and they did his bidding. After a few days they 
prepared all he had required and he purposed to set out ; then, he 
loaded his loads and, farewelling his wife and daughter, went forth 
seeking the city of the King's son. He ceased not travelling for 
a space of three months, when he found a meadow wide of sides 
on the margin of a sweet-water lake, so he said to his slaves, 
" Alight we here in this very place that we may take our rest." 
Accordingly, they dismounted and pitched a tent and furnisht 
it for him, and he passed that night by the water-side, and all 
enjoyed their repose. But as soon as morn 'gan show and shone 
with sheeny glow, and the sun arose o'er the lands lying low, the 
Khwajah designed to order a march for his slaves when suddenly 
espying a dust-cloud towering in rear of them, they waited to see 
what it might be, and after some two hours of the day it cleared 
off and disclosed beneath it six riders and with them a bat-beast 
carrying a load of provisions. These drew near the meadow where 



The Merchant's Daughter and the Prince of Al-Irak. 4 1 5 

the Khwajah sat looking at them, and fear hereat entered into his 
heart, and trembling fell upon his limbs ! until he was assured that 
they were but six men. So his mind was calmed. But when the 
party drew near him he fixed his glance and made certain that the 
men were headed by the King's son whom he had met on his first 
journey, and he marvelled indeed at the youth making for the 
same place, and he strove to guess the cause of his coming with 
only five followers and no more. Then he arose and accosted him 
and salam'd and sat down in converse with him, being assured the 
while that it was the same who had had doings with his daughter, 
and that the child which she had borne in the tent and which they 
abandoned was the son of this Prince, while the youth knew not 
that the Khwajah was father to the damsel with whom he had 
tarried in the cavern. So they fell to communing together for a 
while until the Prince asked the Trader, " What is the cause of thy 
coming hither ? " and answered the other, " I have come seeking 
thee and thy country, for I have a want which thou must fulfil 
me ;" presently adding, " And thou, whither art thou intending ? " 
Quoth the King's son, " I am making for the cavern wherein the 
handmaidens showed me much honour, for indeed I gave my word 
that 1 would return to them after I had revisited my country and 
had met my folk and my friends ; and here I am coming back 
to keep what plight and promise were between us." Hereupon 
the Merchant arose, and taking the Prince, retired with him to a 
place of privacy where none could wot of them twain save Allah 
Almighty. " Would Heaven I knew what may be in the thoughts of 
this Khwdjah ! " said the Prince in his mind ; but when both had 
seated themselves at ease, the Merchant addressed the King's son 
in these words, " O my son, jail things are foredoomed in the World 



1 In the text " on account of the dust-cloud " which, we were just told, had cleared 
away. [The translator seems to have overlooked the " kina" before '< kad dkhala-hu 
al-Ra'b," which gives to the verb the force of a pluperfect : "and fear had entered into 
him at the sight of the dust-cloud." ST.] 



4 1 6 Supplemental Nights. 

of Secrets, and from fated lot is no flight. Now the end and aim 
whereto thou designest in the cavern, verily they J left it for their 
own land." When the King's son heard these words informing 
him that his beloved had quitted her abode, he cried out with a 
loud outcry for stress of what had betided him, and fell a-swoon 
by cause that love of the damsel had mastered his heart and his 
vitals hung to her. After a while he recovered and asked the 
Khwajah, " Say me, be these words of thine soothfast or false ? " 
" Soothfast indeed, 7 ' answered the father, " but, O my child, be of 

good cheer and eyes clear, for that thy wish is won And Shah- 

razad was surprised by the dawn of day and fell silent and ceased 
to say her permitted say. Then quoth her sister Dunyazad, " How 
sweet and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer me 
to survive ? " Now when it was the next night and that was 

^Je {g&t f^imfcrrti anlr ^foelftj) Jitgjt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love and 

goodwill ? It hath reached me, O auspicious King, the director, the 
right-guiding, lord of the rede which is benefiting and of deeds 
fair- seeming and worthy celebrating, that quoth the Khwajah to 
to the King's son after he had revived, '* O my child, be of good 
cheer and, eyes clear for that thy want is won and for thee the way 
hath been short done and if thy heart be firm-fixed upon thy 
beloved the heart of her is still firmer than thine and I am a 
messenger from her who seek thee that I may unite you twain 
Inshallah an Allah please." Asked the Prince, ?And who 

1 i.e. his daughter, of whom he afterwards speaks in the plur. 



The Merchants Daughter and the Prince of Al-Irak. 417 

mayest them be to her, O my lord ? " and answered the other 
" I am her father and she is my daughter and hers is a marvel-tale, 
I swear by the All-might of Him who made the Heavens and the 
Earth." Then he fell to recounting anent the Voice which came 
to him on the night of her being conceived in her mother's womb 
and all that had since befallen her, keeping concealed l only the 
matter of the babe which she had borne in the tent. But when 
the Prince knew that the wayfarer was her sire who was travelling 
to seek him, he rejoiced in the glad tidings of forgathering with the 
damsel and on the morning of the second day all marched off 
together and made for the Merchant's city. And they stinted not 
wayfaring and forcing their marches until they drew near it, and as 
soon as they entered it, the Merchant, before going to his home ; 
led the Prince with him and sought the Kazi by whose aid the 
marriage-tie, after due settlement of the dowry, might be tied 
between him and the damsel. This done, he conducted him to a 
place of concealment and presently went in to his daughter and her 
mother who saluted him and asked him the news. Hereupon he 
gave them to know that he had brought the King's son and had 
made ready to knot the knot of wedlock between him and her. 
As soon as the damsel heard these tidings she fainted for excess of 
her happiness, and when she revived her mother arose and prepared 
her person and adorned her and made her don her most sumptuous 
of dresses. And when night fell they led the bridegroom in 
procession to her and the couple embraced and each threw arms 
round the neck of other for exceeding desire and their embraces 
lasted till dawn-tide. 2 After that the times waxed clear to them 
and the days were serene until one chance night of the nights when 

1 These concealments are inevitable in ancient tale and modem novel, and it need 
hardly be said that upon the nice conduct of them depends all the interest of the work. 
How careful the second-rate author is to spoil his plot by giving a needless 
" pregustation " of his purpose, I need hardly say. 

* The mysteries of the marriage-night are touched with a light hand because the 
bride had already lost her virginity. 

VOL. v. n n 



4I g Supplemental Nights. 

the Prince was sitting beside his bride and conversing with her 
concerning various matters when suddenly she fell to weeping and 
wailing. He was consterned thereat and cried, "What causeth 
thee cry, O dearling of my heart and light of mine eyes ?" and 
she, " How shall I not cry when they have parted me from my 
boy, the life-blood of my liver ! " " And thou, hast thou a babe ? " 
asked he and she answered, " Yes indeed, my child and thy child, 
whom I conceived by thee while we abode in the cavern. But 
when my father ! took me therefrom and was leading me home 
we encountered about midway a burning heat, so we halted and 
pitched two tents for myself and my sire ; then, as I sat within 
mine the labour-pangs came upon me and I bare a babe as the 
moon. But my parent feared to carry it with us lest our honour be 
smirched by tittle-tattle, so we left the little one in the tent with 
two hundred gold pieces under its head, that whoso might come 
upon it and take it and tend it might therewith be repaid." In 
fine, she told her spouse the whole tale concerning her infant 
and declared that she had no longer patience to be parted from 
it. Her bridegroom consoled her and promised her with the 
fairest promises that he would certainly set out and travel and 
make search for the lost one amongst the lands, even though his 
absence might endure through a whole year in the wilderness. 
And lastly he said to her, " We will ask news and seek tidings of 
him from all the wayfarers who wend by that same valley, and 
certify ourselves of the information, nor will we return to thee save 
with assured knowledge ; for this child is the fruit of my loins and 
I will never neglect him ; no, never. Needs must I set forth and 
fare to those parts and search for my son." Such was their case ; 
but as regards the babe which had been abandoned (as we have 
noticed), he lay alone for the first day and yet another when a 
caravan appeared passing along that same road ; and, as soon as they 

1 In text "Abuyah," a Fellah vulgarism for Abf which latter form occurs a few 
lines lower down. 

r: 



Tht Merchants Daughter and the Prince of Al-Irak. 419 

sighted the pavilion yet they saw none within, they drew near to 
it and behold, they found a babe lying prostrate with his ringers 
in his mouth and sucking thereat l and he was even as a slice of 
the moon. So they approached him and took him up and found 
under his head the purse, whereupon they carried him, not forget- 
ting the gold, and showed him to the Shaykh of the Cafilah * who 

1 In text " Wa-Sawabi 'hu (Asabi 'a-hu ?) fi hanaki-h:" this is explained in MS. 
p. 216: "Bi-yarza'u fi Asabi hi." [Dozy, Suppl. i. 815, gives " Sawabi' " as an 
irregular pi. of * Asba* " quoting from Bresl. ed. iii. 381, 9. I would rather say it is a 
regularly formed broken plural of a singular "Sabi'"= the pointing one, i<c. index, 
now commonly called " Sabbabah" the reviler, where the same idea of pointing at with 
contempt seems to prevail, and Shah id " = the witnessing, because it is raised in giving 
testimony. In the plural it would be naturally generalised to "finger," and in point of 
fact, the sing. " Sabi' " is used nowadays in this sense in Egypt along with the other 
popular form "Suba'. w 

* I write '* Cafilah " and nof *' Cafila " with the unjustifiable suppression of the final 
" h " which is always made sensible in the pure pronunciation of the Badawi. The 
malpractice has found favour chiefly through the advocacy of Dr. Redhouse, an eminent 
Turkish scholar whose judgments must be received with great caution ; and I would 
quote on this subject the admirable remarks of my late lamented friend Dr. G. P. Badger 
in " The Academy" of July 2, 1887. " Another noticeable default in the same category is 
that, like Sale, Mr. Wherry frequently omits the terminal 'h' in his transliteration 
of Arabic. Thus he writes Sura, Amina, Fdtima, Macllna, Tahama ; yet, inconsistently 
enough, he gives the * h ' in Allah, Khadijah, Kaabah, Makkah, and many other words. 
This point deserves special notice, owing to Dr. Redhouse' s letter, published in * The 
Academy of November 22 last, in which he denounces as (' a very common European 
error ') the addition of the * h * or * final aspirate/ in the English transliteration of 
many Arabic words. Hence, as I read the eminent Orientalist's criticism, when that 
aspirate is not sounded in pronunciation he omits it, writing " Fatima," not Fatimah, 
lest, as I presume, the unwary reader may aspirate the * h/ But in our Bibles we find 
such names as Sarah, Hannah, Judah, Beulah, Aforiah, Jehovah, in the enunciation of 
which no one thinks of sounding the last letter as an aspirate. I quite agree with Dr. 
Redhouse that in the construct case the final h assumes the sound of /, as in Fatimatu 
bint-Muhammed ; yet that does not strike me as a valid reason for eliding the final h, 
which among other uses, is indicative of the feminine gender, as in Fatimah, Khadijah, 
Amtnah, etc. ; also of the nomina vicis, of many abstract nouns, nouns of multitude 
and of quality, as well as of adjectives of intensiveness, all which important indications 
would be lost by dropping the final h. And further unless the vowel a, left after the 
elision of that letter, be furnished with some etymological mark of distinction, there would 
be great risk of its being confounded with the d, formative of the singular of many verbal 
nouns, such as bind, safd^jald ; with the masculine plurals ending in the same letters, 
such as huMamd, dghniyd, ktifard ; and with the femmine plurals of many adjectives, 
uch as ktttra, siighra, htisna, etc. Dr. Redhouse says that ' many eminent Arabists 
avoid such errors ' a remark which rather surprises me, since Pocock, Lane and 
Palmer, and Fresnel and Perron among French Orientalists, as also Burton, all retain 
the final aspirate 4, the latter taking special care to distinguish, by some adequate, 
diacritical sign, those substantive and adjective forms with which words ending in the 
final aspirate h might otherwise be confounded." 



42O Supplemental Nights. 

cried, " Wallahi, our way is a blessed for that we have discovered 
this child ; and, inasmuch as I have no offspring, I will take him 
and tend him and adopt him to son." Now this caravan was from 
the land' of Al-Yaman and they had halted on that spot for a 
night's rest, so when it was morning they loaded and left it and 
fared forwards and they ceased not wayfaring until they reached 
their homes safe and sound. After returning all the Cafilah folk 
dispersed, each to his own stead, but the Shaykh, who was em- 
ployed by government under the King of Al-Yaman, repaired to 
his own house accompanied by the child which he had carefully 
tended and salam'd to his wife. As soon as she saw the babe she 
marvelled at his fashion and, sending for a wet-nurse, committed 
him for suckling to her and set apart for her a place ; and the 
woman fell to tending him and cleaning him, and the house 
prospered for the master and dame had charge of it * during the days 
of suckling. And when the boy was weaned they fed him fairly 2 
and took sedulous charge of him, so he became accustomed to 
bespeak the man with, " O my papa," and the woman with, "O 
my mamma," believing the twain to be truly his parents. This 
endured for some seven years when they brought him a Divine 
to teach him at home, fearing lest he should fare forth the house ; 
nor would they at any time send him to school. So the tutor 3 
took him in hand and taught him polite letters and he became a 
reader and a writer and well versed in all knowledge before he 
reached his tenth year. Then his adopted father appointed for 
him a horse that he might learn cavalarice and the shooting of 



1 In the text, "'Wasa~ba'l-dar waZaujatu-hu mutawassiyin bi-hd. [I cannot explain 
to myself the plural " Mutawassln " unless by supposing that the preceding *' Sab al-Dar " 
is another blunder of the scribe for " Sahibu '1-Dar " when the meaning would be : " and 
the master of the house and his wife took charge of her (the nurse) during the days 
of suckling." ST.] 

* In text ' Sdru yardshu-hu wayatawassu." 

8 [In the text "Fiki" the popular form of the present day for "Fikfh," properly 
" learned in the law" (LL.D. as we would say), but now the usual term for " school- 
master. "ST.! 



The Merchant's Daughter and the Prince of Al- Irak. 421 

shafts and firing of bullets at the butt, 1 and then brought for him a 
complete rider that he might teach him all his art and when he 
came to the age of fourteen he became a doughty knight and a 
prow. Now one chance day of the days the youth purposed 
going to the wild that he might hunt, - And Shahrazad was 
surprised by the dawn of day and fell silent and ceased to say 
her permitted say. Then quoth her sister Dunyazad, " How sweet 
is thy story O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive ? " 
Now when it was the next night and that was 



CBt'gf)t 3Qun&rc& anfc jfourtccntl) 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night ! " She replied : -- With love and 
good will ! It hath reached me, O auspicious King, the director, 
the right-guiding, lord of the rede which is benefiting and of deeds 
fair-seeming and worthy celebrating, that the youth proposed going 
forth to the wild that he might hunt, but his guardians feared for 
him so that he availed not to fare forth. Grievous to him was it 
that he could not obtain his liberty to set out a-chasing, and there 
befel him much concern * and a burning thirst ; so he lay him 
down sore sick and troubled. Hereupon his father and mother 
went in to him and, finding that he had taken to his pillow, they 
mourned over him, and fearing lest he be afflicted by some disease 
they asked him, " What is to do with thee and what calamity hath 
befallen thee?" Answered he, "There is no help but that I go 

1 Both of which arc practised by Easterns from horseback, the animal going at fullest 
speed. With the English saddle and its narrow stirrup-irons we can hardly prove our- 
elves even moderately good shots after Parthian fashion. 

1 In text " Ihtimam wa Ghullah" : I suspect that the former should be written with 
the major A, meaning fever. 



Supplemental Nights. 

forth a-hunting in the wilderness." Quoth they, O our son, we 
fear for thee," and quoth he, " Fear not, for that all things be fore- 
doomed from Eternity and, if aught be written for me, 'twill come 
to pass even although I were beside you ; and the bye-word saith : 
Profiteth not Prudence against Predestination." Hereat they 
gave him permission, and upon the second day he rode forth to 
the chase, but the wold and the wilds swallowed him up, and 
when he would have returned he knew not the road, so he said to 
himself, " Folk declare that affects are affected and footsteps are 
sped to a life that is vile and divided daily bread. 1 If aught be 
written to me fain must I fulfil it." And whenever he hunted 
down a gazelle, he cut its throat and broiled the meat over a fire 
and nourished himself for a while of days and nights ; but he was 
lost in those wastes until he drew in sight of a city. This he 
entered, but he had no money for food or for foraging his horse, 
so he sold it willy nilly and, hiring a room in a Wakalah, lived by 
expending its price till the money was spent. Then he cried, 
" There is no Majesty and there is no Might save in Allah, the 
Glorious, the Great! The wise man doth even as the fool, but 
All-might is to Allah." So he went forth to solace himself in the 
highways of the city, looking rightwards and leftwards, until he came 
to the gateway of the King's Palace, and when he glanced around 
he saw written over it, " Dive not into the depths unless thou greed 
for thyself and thy wants." l So he said in his mind, " Wbat is 
the meaning of these words I see here inscribed ? " Presently he 
repaired for aid to a man in a shop and salam'd to him, and when 
his salutation was returned enquired of him, " O my lord, what is 
the meaning of this writ which is written over the Sultan's gate- 
way ? " The other replied, " O my son, whereof dost thou ask ? 
Verily the Sultan and all the Lords of his land are in sore cark 



1 See vol. iv. p. 245. 
ije. tempt not Providence unless compelled so to do by necessi ty. 



T/ie Merchants Daughter and the Prince of Al-frak. 423 

and care for the affair of his daughter the Princess." The youth 
rejoined, "What is the matter with her and what hath befallen 
her ? " and the man retorted, " my son, verily the Sultan hath a 
daughter so fair that she seemeth cast in the very mould of beauty 
and none in her day can excel her, but whoso is betrothed to her 
and marrieth her and goeth in unto her the dawn never cometh 
without his becoming a heap of poison, and no one wotteth 
the business what it may be." Hearing these words the youth 
said to himself, " By Allah, the death of me were better than 
this the life of me, but I have no dower to offer her." Then he 
asked the man, " O my uncle, whoso lacketh money and wisheth 
to marry her, how shall he act ?" " O my son," answered the 
other, "verily the Sultan demandeth nothing; nay, he expendeth 
of his own wealth upon her." The youth arose from beside the 
man at that moment and, going in to the King, found him seated 
on his throne ; so he salam'd to him and prayed for him and 
deprecated and kissed ground before him, and when the King 
returned his salutation and welcomed him he cried, " O King of 
the Age, 'tis my intent and design to be connected with thee 
through the lady safe-guarded, thy daughter." "By Allah, O 
Youth," said the Sultan, " I consent not for thine own sake that 
thou wed her by cause that thou wilt be going wilfully to thy 
death ; " and hereupon he related to him all that befel each and 
every who had married her and had gone in unto her. Quoth the 
youth, " O King of the Age, indeed I rely upon the Lord, and if 
I die I shall fare to Allah and His ruth and, if I live, 'tis well, 
for that all things are from the Almighty." Quoth the Sultan, 
" O Youth, counsel appertained to Allah, for thou art her equal 
in beauty ; " and the other rejoined, " All things are by Fate and 
man's lot." Hereupon the King summoned the Kazi and bade 
tie the marriage-tie between the youth and his daughter ; then he 
went in to his Harem and apprised thereof her mother that she 
might prepare the girl's person for the coming night. But the 



424 Supplemental Nights. 

youth departed from the Sultan's presence perplext of heart and 
distraught, unknowing what to do; and, as he walked about, 
suddenly he met a man in years, clean of raiment and with signs 
of probity evident ; so he accosted him and said, " O my lord, ask 
a blessing for me." Said the Shaykh, " O my son, may our Lord 
suffice thee against all would work thee woe and may He ever 
forefend thee from thy foe." ! And the youth was gladdened by 
the good omen of the Shaykh's words. But when the Sultan had 
sought his Harem he said, " By Allah, he who hath wedded the 
damsel is a beautiful youth : oh the pity of it that he should die ! 
Indeed I dissuaded him, saying so-and-so shall befal thee, but 
I could not deter him. Now by the rights of Him who raised the 
firmament without basement, an our Lord deign preserve this 
Youth and he see the morn in safety, I will assuredly gift him and 
share with him all my good, for that I have no male issue to 
succeed me in the sovranty ; and this one, if Allah Almighty 
vouchsafe prolong his days, shall become my heir apparent and 
inherit after me. Indeed I deem him to be a son of the Kings 
who disguiseth himself, or some Youth of high degree who is 
troubled about worldly goods and who sayeth in himself: I will 
take this damsel to wife that I may not die of want, for verily 
I am ruined. I diverted him from wedding her, but it could not 
be, and the more I deterred him with words manifold only the 
more grew his desire and he cried : I am content ; thus speaking 
after the fashion of one who longeth to perish. However, let him 
meet his lot either death-doom or deliverance from evil." Now 
when it was eventide the Sultan sent to summon his son-in-law 
and, seating him beside the throne, fell to talking with him and 
asking after his case ; but he concealed his condition and said, 
" Thy servant is such whereof 'tis spoken : I fell from Heaven 
and was received by Earth. Ask me not, O King of the Age, or 

1 The youth was taking a " Fal " or omen : see vol. v. 136. 



The Merchants Daughter and the Prince of A I- Irak. 425 

of the root or of the branch, for one of the wise and ware hath 
said : 

To tell my root and my name refrain ; The root of the youth is what good he 

gain : ! 
A wight without father full oft shall win o And melting shall purify drossy 

strain. 

And folk are equal but in different degrees. 2 Now when the Sultan 
heard these words, he wondered at his eloquence and sweetness of 
speech ; withal he marvelled that his son-in-law would not explain to 
him from what land or from what folk he came. And the two ceased 
not their converse until after the hour of night prayers, when the 
Lords of the land had been dismissed ; whereupon the Sultan bade 
an eunuch take the youth and introduce him to the Princess. So he 
arose from him and went with the slave, the King exclaiming the 
while, "There is no Majesty and there is no Might, save in Allah, 
the Glorious, the Great : verily yonder young man wendeth wilfully 
to his death.' ' Now when the bridegroom reached the apartment 

of the Sultan's daughter and entered to her And Shahrazad 

was surprised by the dawn of day and fell silent and ceased saying 
her permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy tale, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 



1 In text " Hasal," for which I would read Khasal." 

* A wiser Spricftwort than those of France and America. It compares advantageously 
with the second par. of the Declaration of Independence (July 4, 1776) by the Repre- 
sentatives of the U.S., which declares, " these truths to be self-evident : that all men 
are created equal," etc. It is regretable that so trenchant a state-paper should begin 
with so gross and palpable a fallacy. Men are not born equal, nor do they become equal 
before their death-days even in condition, except by artificial levelling ; and in republics 
and limited monarchies, where all are politically equal, the greatest social inequalities 
ever prevail. Still falser is the shibboleth-crow of the French cock, " Lit>4rtf y Egaliti, 
Fratemiti" which has borrowed its plumage from the American Bird o' Freedom. And 
Douglas Jerrold neatly expressed the truth when he said," We all row in the same 
boat but not with the same sculls." 



426 Supplemental Nights. 



anfc Sbebenteentf) J2,tg!)t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- "With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the youth, when 
entering to the Sultan's daughter, exclaimed " Bismillah in the 
name of Allah I place my trust upon Allah, and I have com- 
mitted mine affair unto Allah ! " Then he went forwards and 
found his bride seated upon her bedstead, and she was as a Hoard 
newly loosed from its Talisman ; while she on her part rose and 
met him, and looked upon him and considered him until she was 
certified of his being cast in beauty's mould, nor had she ever seen 
any like unto him. So she wept till the tears trickled adown her 
cheeks and she said to herself, " Oh the pity of it ! Never shall 
my joy be fulfilled with this beautiful youth, than whom mine eyes 
never fell upon one fairer." Quoth he, " What causeth thee cry, 
O my lady ? " and quoth she, " I cry for the loss of my joys with 
thee seeing that thou art to perish this very night ; and I sue of 
the Almighty and supplicate Him that my life may be thy ransom, 
for by Allah 'tis a pity ! " When he heard these words he presently 
looked around and suddenly he sighted a magical Sword l hanging by 
the belt against the wall : so he arose and hent it and threw it across 
his shoulders ; then, returning he took seat upon the couch beside 
the Sultan's daughter, withal his heart and his tongue never 
neglected to recite the Names of Allah or to sue aidance from 
the Prince of the Hallows 2 who alone can reconcile with the 



1 Sayf Kunuzi = a talismanic scymitar : see " Kanz," ix. 320. 

2 In Arab. " Al-Kutb al-Ghauth"= lit. The pole-star of invocation for help; or 
simply "Al-Ghauth" is the highest degree of sanctity in the mystic fraternity of 
Tasawwuf. See v. 384; and Lane (A. N.) i. 232. Students who would understand 



Thi Merchant's Daughter and the Prince of A I- Irak. 427 

Almighty fiat the fates and affairs of God's servants. This lasted 
for an hour until the first third of the night, when suddenly were 
heard the bellowings as of wind and rumblings of thunder, and the 
bride, perceiving all the portents which had occurred to others, 
increased in weeping and wailing. Then lo and behold ! a wall 
amiddlemost the chamber clave asunder, and there issued forth the 
cleft a Basilisk * resembling a log of palm-tree, and he was blowing 
like the storm-blast and his eyes were as cressets and he came on 
wriggling and waving. But when the youth saw the monster he 
sprang up forthright with stout heart that knew naught of startling 
or affright, and cried out, " Protect me, O Chief and Lode-star of 
the Hallows, for I have thrown myself upon thine honour and am 
under thy safe-guard." So saying and setting hand on brand he 
advanced and confronted the portent swiftlier than an eye-glance, 
raising his elbow till the blackness of the armpit appeared ; and 
he cried out with a loud outcry whereto the whole city re-echoed, 
and which was audible even to the Sultan. Then he smote the 
monster upon his neck a and caused head to fly from body for a 
measure of some two spans. Hereupon the Basilisk fell dead, but 
the youth was seized by a fainting-fit for the mighty stress of his 
stroke, and the bride arose for the excess of her joy and threw 
herself upon him and swooned away for a full-told hour. When 
the couple recovered, the Princess fell to kissing his hands and feet 
and wiping with her kerchief the sweat from his brow and saying 
to him, " O my lord, and light of mine eyes, may none thy hand 



these titles will consult vol. iii. chapt. 12 of The Dabistdn by Shaw and Trover, Parii 
and London, 1843. By the learned studies of Dr. Pertsch the authorship of this work 
of the religious eclecticism of Akbar's reign, has been taken from the wrongful 
claimant and definitively assigned to the legitimate owner, Mobed Shah. (See Z. d. 
M. G. xvi. 224). It is regretable that the index of the translation is worthless as its 
contents are valuable. 

1 Arab. Su'ubin "= cockatrice, etc., vols. i. 172 ; vii. 322. Ibn Khaldun (vol. iii. 
350) tells us that it was the title of a famous and fatal necklace of rubies. 

* In Ar. " Anakati-h." [This is a very plausible conjecture of the translator for the 
word written in the text : " 'Anfakati-h " = the hair between the lower lips and the 
chin, and thco used for the chin itself. ST.] 



428 Supplemental Nights. 

ever foreslow nor exult over thee any foe," till he had recovered 
his right senses and had regained his strength. Anon he arose, 
and taking the Basilisk set it upon a large tray; 1 then, letting 
bring a skinful of water he cleaned away the blood. After this 
the youth and the King's daughter sat down and gave each other 
joy of their safety and straightway disappeared from them all traces 
of distress^ Presently the Bridegroom looked at his Bride and found 
her like a pearl, so he caused her to laugh and disported with her and 
excited her and she did on like wise and at last he threw her upon her 
back and did away her maidenhead, whenas their gladness grew 
and their pleasures were perfected and their joyance was enhanced 
by the monster's death, They ceased not, the twain of them 
toying and enjoying themselves until it was well nigh dawn and 
sleep overcame them and they slumbered. But the Sultan during 
that night could relish nor lying down nor sitting up, and as soon 
as he heard the shout he cried, " The Youth is indeed dead and 
this world hath fled ! There is no Majesty and there is no Might 
save in Allah, the Glorious, the Great." About morning-tide he 
prepared for him a shroud and mortuary perfumes, and all things 
required, and despatched a party to dig a tomb for him who had 
been slain by the side of his daughter, and he let make an iron 
bier, after which he sent for the washers of the dead and summoned 
them to his presence and lastly he awaited for his wife to seek her 
daughter and bring him the tidings And Shahrazad was sur- 
prised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable !" 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive ? " 
Now when it was the next night and that was 



1 In the text "Tisht" (a basin for the ewer), which I have translated tray: these 
articles are often six feet in diameter. 



The Merchants Daughter and the Prince of A I- Irak. 429 



Gigfjt ??unUteti anU 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale, that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will I ^ It hath reached me, O auspicious King, 
the director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Sultan 
sat until morning-tide expecting his wife to bring him tidings of 
the youth that he might take him and bury him. But the Queen- 
mother repaired to her daughter's apartment where she found the 
door locked and bolted upon the couple ; so she knocked for them 
whilst her eyes were tear-stained and she was Availing over the 
loss of her daughter's love-Hesse. Hereat the Princess awoke 
and she arose and opened the door when behold, she found her 
mother weeping so she asked her, " What caused thee shed tears, 
O Mother mine, whilst my enjoyment hath been the completes! ? " 
Asked she, "And what hath joyed you P"^ So the daughter led 
her to the middlemost of the apartment where she found the 
Basilisk (which was like the section of a palm-trunk) lying dead 
upon a huge tray and she saw her son-in-law sleeping upon the 
bedstead l and he was like a fragment of the moon on the 
fourteenth night. The mother bowed head towards him and 
kissed him upon the brow saying, " Verily and indeed thou 
deservest safety ! " Then she went forth from him lullilooing 
aloud and bade all the handmaids raise the cry of joy 3 and the 



1 A neat touch of realism : the youth is worn out by the genial labours of the night 
which have made the bride only the merrier and the livelier. It is usually the reverse 
with the first post-nuptial breakfast : the man eats heartily and the woman can hardly 
touch solid food. Is this not a fact according to your experience, Mesdames ? 

' In text "Tazarghft" a scribal error for "Zaghdtah." In Mr. Doughty (ii. 621) 
"Zalaghtt" for "Zagharit" and the former is erroneously called a "Syrian word." 
The traveller renders it by " LulluMullul-lulluMa." [Immediately before, however, 



43O, Supplemental Nights. 

Palace was turned topsy-turvy with gladness and delight. When 
the Sultan heard this he arose and asked " What may be the 
news ? Are we in grief or in gladness ; " and so saying he went 
forth when suddenly he was met by his wife in the highest delight 
who took him and led him to the apartment of her daughter. 
There he also espied the Basilisk stretched dead upon the tray 
and the youth his son-in-law lying asleep upon the bedstead, 
whereat from the stress of his joyance he fell to the floor in a 
fainting-fit whith lasted: an hour or so. But when he revived he 
cried, " Is this wake or rather is't sleep ? " after which he arose 
and bade the musicians of his band beat the kettledrums and 
blow the shawms and the trumps and he commanded adorn the 
city; and the citizens did all his bidding. The decorations 
remained during seven days in honour of the safety of the 
Sultan's son-in-law, and increased were their joys and fell from 
them all annoys, and the Sultan took to distributing and giving 
alms and largessing and making presents to the Fakirs and the 
miserable and he robed his nobles with honourable robes and 
fed the captives and the prisoners one and all 1 ; and the naked 
he clothed, and those anhungered he feasted in honour of his 
daughter. Then said the Sultan, " By Allah, this youth deserveth 
naught save that I make him my partner and share with him my 
good, for he hath banished from us our dule and our dolours and 
eke on account of himself and his own sake." After this he made 
over to him half of his realm and his riches and the Sultan would 
rule one day and his son-in-law the other and their joys endured 
for the space of a full-told year. Then the Sovran was seized 

the correct form "hiya tazaghritu," she was lulli-looing, had been used The word 
occurs in numerous forms, differentiated by the interchange of the dental and palatal " t " 
and of the liquid letters "r" and "1." Dozy gives : "Zaghrata," " Zaghlata " and 
"Zalghata " for the verb, and "Zaghritah," "Zaghnitah" (both with pi. "Zagharit") 
" Zalghutah," " Zalghatah " (both with pi. "Zalaghit "), and even a plural " Zaghalit " 
for the noun. ST.] 

1 In these cases usually an exception is made of brigands, assassins and criminals 
condemned for felony. See Ibn Khaldun, iv. 189. 



Tk* Merchanfs Daughter and the Princt of A l-Irak. 43 1 

of a sickness, so he bequeathed to his son-in-law all he had and 
everything he owned ; and but a little time elapsed before his 
malady increased day by day until he fared to the ruth of 
Almighty Allah and the youth sat in his stead as Sovran and 
Sultan. Such was his case ; but as regards the matter of his 
sire, the King's son of Al-'Irak, when he promised his wife that 
he would certainly go forth and travel and search for their son, 
he ceased not wending through the regions for a length of nights 
and days until Destiny threw him into such-and-such a city ; and 
from the excess of what he had suffered of toil and travail he 
tarried therein a time. Now the Shaykh of the Caravans (who had 
found the babe in the tent and had taken him and had tended 
and adopted him, and from whom the youth when grown to 
man's estate had disappeared on the hunting excursion and 
returned not to his parents) also set out a-seeking him and fell 
diligently to searching for tidings of him and roaming from place 
to place. Presently he was cast by doom of Destiny into the 
same city ; and, as he found none to company with, he was 
suddenly met on one of the highways by the youth's true father 
and the twain made acquaintance and became intimate until they 
nighted and morning'd in the same stead ; withal neither knew 
what was his companion. But one night of the nights the two 
sat down in talk and the true sire asked the adoptive father, * O 
my brother, tell us the cause of thy going forth from thy country 
and of thy coining hither ? " Answered his comrade, " By Allah, 
O my brother, my tale is a wondrous and mine adventure is a 
marvellous." Quoth he, " And how ? " and quoth the other, " I 
was Shaykh of the Cafilahs on various trading journeys, and 
during one of them I passed by a way of the ways where I found 
a pavilion pitched at a forking of the roads. So I made for it and 
dismounted my party in that place and I glanced at the tent but 
we found none therein, whereupon I went forwards and entered it 
and saw a babe new-born strown upon his back and sucking his 



Supplemental Nights. 

fingers. 1 So I raised him between my hands and came upon a 
purse of two hundred dinars set under his head ; and I took the 
gold and carried it off together with the child." But when his 
comrade, the true father, heard this tale from him he said to 
himself, " This matter must have been after such fashion," and 
he was certified that the foundling was his son, for that he had 
heard the history told by the mother of the babe with the same 
details essential and accidental. So he firmly believed 2 in these 
words and rejoiced thereat, when his comrade continued, " And 
after that, O my brother, I bore off that babe and having no 
offspring I gave him to my wife who rejoiced therein and brought 
him a wet-nurse to suckle him for the usual term. When he had 
reached his sixth year I hired a Divine to read with him and teach 
him writing and the art of penmanship 3 ; and, as soon as he saw 
ten years, I bought him a horse of the purest blood, whereon he 
learnt cavalarice and the shooting of shafts and the firing of bullets 
until he attained his fifteenth year. Presently one day of the days 
he asked to go a-hunting in the wilderness, but we his parents (for 
he still held me to be his father and my wife his mother) forbade 
him in fear of accidents ; whereupon he waxed sore sorrowful 

and we allowed him leave to fare forth." And Shahrazad was 

surprised by the dawn of day and fell silent and ceased saying 



J [In text : " biyarza' ff Asabi-hi " (see supra p. 409). This is, as far as I remember, 
the only instance where in the MS. the aorist is preceded by th* preposition "bi," a 
construction now so common in the popular dialects. Strange as it may appear at first 
sight, it has a deep foundation in the grammatical sentiment, if I may say so, of the 
Arabic language, which always ascribed a more or less nominal character to the aorist. 
Hence its inflection by Raf (u), Nasb (a) and Jazm (absence of final vowel), corre- 
sponding to the nominative, accusative and oblique case of the noun. Moreover in the 
old language itself already another preposition ("li") was joined to the aorist. The 
less surprising, therefore, can it be to find that the use of a preposition in connection 
with it has so largely increased in the modern idiom, where it serves to mark this semi- 
nominal character of the aorist, which otherwise would be lost in consequence of the 
loss of the vowel terminations. This interesting subject deserves a fuller development, 
but I must reserve it for another opportunity inshd 'llh ! ST.] 

2 [Again " yastanit "= he listened attentively ; comp. note p. 24. ST.] 

3 In text Zarb al-Aklsim." 



The Merchants Daughter and the Prince of Al-lrak. 433 

her permitted say. Then quoth her sister Dunyazad, " How sweet 
and tasteful is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer 
me to survive ? " Now when it was the next night and that was 

fce (SigfH IDuntirttJ antf <Ttocntn^&rst jligfjt 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night!" She replied: With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benenting 
and of deeds fair-seeming and worthy celebrating, that the adop- 
tive father pursued to his comrade, " So we permitted him to 
hie a-hunting, and he farewelled us and went forth from us and 
left us, whereat we fell to beweeping him ; and inasmuch as until 
this present he hath not returned to us, I have set out to seek 
him and here am I in this place searching for traces of him. 
Peradventure may Allah Almighty deign unite me with him and 
gar me forgather with him ; for, Walldhi ! from the hour he 
went from us sleep hath done us no good nor have we found 
relish in food." And when the speech was ended, quoth his 
comrade, " O my brother, whenas he is not the son of thy loins 
and he could prove himself perverse to thee, what must be the 
condition in his regard of the father who begat him and the 
mother who enwombed him ?" He replied, "Theirs must be 
cark and care and misery beyond even mine ; " and the other 
rejoined, " By Allah, O my brother, verily the relation thou hast 
related anent this child proveth that he is, by God, my child and 
of mine own seed, for in sooth his mother gave birth to him in that 
stead where she left him being unable to carry him with her , 

but now she beweepeth the loss of him through the nights and 
VOL. V. E E 



434 Supplemental Nights. 

the days." "O my brother," quoth the adoptive father, "we 
twain, I and thou, will indeed make public search and open 
inquiry for him through the lands, and Allah Almighty shall 
guide us himwards." When morning came the pair went forth 
together intending to journey from that city, but by doom of the 
Decreer the Sultan on that very day set out to visit the gardens ; 
and, when the travellers heard tidings thereof, one said to the 
other, " Let us stay and solace ourselves with a sight of the royal 
suite and after we will wend our ways." Said his comrade, " Tis 
well." So they took their station to await the issuing forth of the 
Sultan, who suddenly rode out amid his suite as the two stood 
leaning beside the road and looking at the Sultan, when behold, 
his glance fell upon the two men. He at once recognised the 
father who had reared him, and when he gazed at the other 
standing beside him his heart was opened to the love of him 
albeit he weeted naught of their tie of blood nor believed that 
any was his sire save the Shaykh who had adopted him. Accord- 
ingly, after considering them he bade carry them both to the House 
of Hospitality, so they led them thither and did his bidding. 
Hereupon the twain said to themselves, "Wherefore hath the 
Sultan made us his guests ? Nor he knoweth us nor we know 
him and needs must this have a cause." But after leaving them 
the King rode to the gardens where he tarried the whole day, 
and when it was sunset he returned to his Palace, and at supper- 
tide commanded the men be brought before him. They salam'd 
to him and blessed him and he returned their salutations, and 
bade them take seat at the trays whereat none other was present. 
They obeyed his order much wondering thereat the while and 
musing in their minds, " What condition is this ? " They ate till 
they were satisfied, after which the food-trays were removed and 
they washed their hands and drank coffee and sherbets ; then, 
by command of the King, they sat down to converse when the 
Sultan addressed them instead of the others, whereat they mar- 



The Merchant's Daughter and the Prince of A I- Irak. 435 

veiled self-communing and saying, " What can be the cause ? " 
But as soon as all the attendants had been dismissed to their 
quarters and no one remained save the Sultan and his guests 
(three in all and no more), and it was the first third of the 
night, the King asked them, " Which of you availeth to tell a tale 
which shall be a joyance to our hearts ? " The first to answer 
him was the true father, who said : Walldhi ; O King of the Age, 
there befel me an adventure which is one of the wonders of the 
world, and 'tis this. I am son to a King of the Kings of the 
earth who was wealthy of money and means, and who had the 
goods of life beyond measure. He feared for my safety because 
he had none other save myself, and one day of the days, when 
I craved leave to go a-hunting in the wilderness, he refused me 
in his anxiety for my safety. (Hereat, quoth the Sultan in him- 
self, " By Allah, the story of this man is like my history !) " So 
quoth I : O King, unless I fare forth to sport, verily I will slay 
myself, and quoth my sire : O my son, do thou go ride to the 
chase, but leave us not long for the hearts of us two, I and thy 
mother, will be engrossed by thee. Said I, " Hearing and obey- 
ing," and I went down to the stable to take a steed ; and finding 
a smaller stall wherein was a horse chained to four posts and, on 
guard beside him two slaves who could never draw near him, I 
approached him and fell to smoothing his coat. He remained 
silent and still whilst I took his furniture and set it upon his 
back, and girthed his saddle right tight and bridled him and 
loosed him from the four posts, and during all this he never 
started nor shied at me by reason of the Fate and Fortune writ 
upon my forehead from the Secret World. Then I got him ready 
and mounted him and went forth And Shahrazad was sur- 
prised by the dawn of day, and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet 
is thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would 



436 Supplemental Nights. 

relate to you on the coming night an the King suffer me to 
survive ? " Now when it was the next night and that was 



an& 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the man who 
was bespeaking the Sultan pursued to him, " Then I mounted him 
and rode him over the gravelly ground without the city when 
behold, he snorted and snarked and shook his crest and started at 
speed and galloped with m.e and bolted, swiftly as though he were 
a bird in the firmament of heaven." On this wise he fell to 
recounting all that had befallen in the cave between him and the 
Merchant's daughter and what had betided him by decree of Allah ; 
how he had left her for his own land and how had her sire come 
and carried her away ; also in what manner she had been delivered 
of a son by him on the road and had left her babe-child in the tent 
hoping that someone might find him and take him and tend him ; 
and, lastly, how he had married the child's mother and what was 
the cause of his going forth and his coming to that place that he 
might seek his son. Hereupon the Sultan turned to his adoptive 
father whom hitherto he had believed to be his real parent saying, 
"And thou, the other, dost thou know any tale like that told to us 
by thy comrade ? " So the Shaykh recounted to him the whole 
history as hath before been set forth from incept to conclusion, nor 
hid from him aught thereof. Then the Sultan declared himself to 
his true sire, saying, "Thou art my father and there befel such 
things and such," after which said his adoptive parent, " Wallahi, 
O my son, verily none is thy father save this one from whose loins 



The Merchants Daughter and the Prince of Al-Irak. 437 

thou art sprung, for I only found thce in the pavilion and took 
thee and tended thee in my home. But this is thy very parent in 
very deed." Hereat all the three fell upon one another's necks 
and kissed one another and the Sultan cried, " Praise to Him who 
hath united us after disunion ! " and the others related to him 
anent his maternal grandfather how he was a Merchant, and 
concerning his paternal grandsirc how he was a Monarch. Anon 
each of the two was ordered to revisit his own country and convey 
his consort and his children ; and the twain disappeared for the 
space of a year and a month and at length returned to the young 
King. Hereupon he set apart for them palaces and settled them 
therein and they tarried with him until such time as there came to 
them the Destroyer of delights and the Severer of societies. 



STORY OF THE YOUTH WHO WOULD 
PUTTER HIS FATHER'S WIVES 



441 



STORY OF THE YOUTH WHO WOULD PUTTER 
HIS FATHER'S WIVES. 1 

IT is related that there was a man who had a grown-up son, but 
the youth was a ne'er-do-well, 2 and whatever wife his sire 
wedded, the son would devise him a device to lie with her and 
have his wicked will of her, and he so managed the matter that 
his father was forced to divorce her. Now the man once married 
a bride beautiful exceedingly and, charging her beware of his son, 

jealously guarded her from him. And Shahrazad was surprised 

by the dawn of day and fell silent and ceased to say her permitted 
say. Then quoth her sister Dunyazad, " How sweet is thy story, O 
sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the King suffer me to survive ? " Now when 
it was the next night, and that was 

&6e <$igf)t f^unUrefc ant) 2Tf)trtn$ccon& j&fgbt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be not sleeping, finish for us thy tale that we may cut short 

the watching of this our latter night !" She replied : With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the father 
applied himself to safe-guarding his wife and gave her a charge 
warning her with threats against his son and saying, " Whenas I 
wed evQr a woman, yonder youth by his cunning manageth to have 

1 Vol. iii. 247-261. This violation of the Harem is very common in Egypt. 
1 Arab. " Fadawi," here again = a blackguard, see vol. iv. 281. 



442 Supplemental Nights. 

his wicked will of her." Quoth she, " O Man, what be these words 
thou speakest ? This thy son is a dog, nor hath he power to do 
with me aught, and I am a lady amongst women." Quoth he, 
" Indeed I but charge thee to have a care of thyself. 1 Haply I 
may hie me forth to wayfare and he will lay some deep plot for 
thee and work with thee as he wrought with others." She 
replied, " O Man, hold thyself secure therefrom for an he bespeak 
me with a single word I will slipper him with my papoosh ; " 2 and 
he rejoined, " May safety be thine ! " He cohabited with her for 
a month till one day of the days when he was compelled to travel ; 
so he went in to his wife and cautioned her and was earnest with 
her saying, " Have a guard of thyself from my son the debauchee 
for 'tis a froward fellow, a thief, a miserable, lest he come over thee 
with some wile and have his will of thee." Said she, " What 
words are these ? Thy sort is a dog nor hath he any power over 
me in aught whereof thou talkest, and if he bespeak me with one 
injurious word, I will slipper him soundly with my foot-gear." 3 
He rejoined, " If thou happen to need aught 4 never even mention 
it to him ; " and she, " Hearkening and obedience." So he fare- 
welled her and fared forth wholly intent upon his wayfare. Now 
when he was far enough from the town the youth came to the 
grass-widow but would not address a single word to her, albeit 
fire was lighted in his heart by reason of her being so beautiful. 
Accordingly he contrived a wile. It happened to be summer-tide 
so he went 5 to the house and repaired to the terrace-roof, and there 
he raised his clothes from his sitting-place and exposed his back- 

1 The Irishman says, Sieep with both feet in one stocking. 

2 Arab, or rather Egypt. "Babuj," from "Bdbug," from the Pers. " Pay- push" = foot- 
clothing, vulg. " Papush." To beat with shoe, slipper, or pipe-stick is most insulting ; the 
idea, I believe, being that these articles are not made, like the rod and the whip, for corporal 
chastisement, and are therefore used by way of slight. We find the phrase "he slippered 
the merchant " in old diaries, e.g. Sir William Ridges, 1683, Hakluyts, m dccc Ixxvii. 

3 Arab. ' Sarmujah " = sandals, slippers, shoes, esp. those worn by slaves. 
* Suggesting carnal need. 

6 The young man being grown up did not live in his father's house. 



Story of the Youth who would Putter Ms Father's Wives. 443 

side stark naked to the cooling breeze ; then he leant forwards 
propped on either elbow and, spreading his hands upon the ground, 
perked up ! his bottom. His stepmother looked at him and mar- 
velling much said in her mind, " Would Heaven I knew of this 
froward youth what may be his object ! " * However he never 
looked at her nor ever turned towards her but he abode quiet in the 
posture he had chosen. She stared hard at him and at last could 
no longer refrain from asking him, " Wherefore dost thou on this 
wise ? " He answered, " And why not ? I am doing that shall 
benefit me in the future, but what that is I will never tell thee ; no 
never." She repeated her question again and again, and at last he 
replied, " I do thus when 'tis summer -tide and a something of 
caloric entereth my belly through my backside and when 'tis winter 
the same cometh forth and warmeth my body ; and in the cool 
season I do the same and the frigoric cometh forth in the dog-days 
and keepeth me in heats like these, fresh and comfortable. 8 " She 
asked, " An I do what thou doest, shall it be the same to me." 
and he answered, " Aye." Herewith she came forward beside him 
and raised her raiment from her behind till the half of her below 

the waist was stark naked ; And Shahrazad perceived the dawn 

of day and fell silent and ceased saying her permitted say. Then 
quoth her sister Dunyazad, " How sweet and tasteful is thy tale, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate to you on 
the coming night an the Sovran suffer me to survive ? " Now when 
it was the next night and that was 

1 Arab. "Tartara.'* The lexicons give only the sigs. "chattering** and so forth. 
Prob. it is an emphatic reduplication of "Tarra** sprouting, pushing forward. 

* The youth plays upon the bride's curiosity, a favourite topic in Arab, and all Eastern 
folk-lore. 

1 There is & confusion in the text easily rectified by the sequel. The facetia suggests 
the tale of the Schildburgers, who on a fine summer's day carried the darkness out of the 
house in their caps and emptied it into the sunshine which they bore to the dark room. 



444 Supplemental Nights. 



anlr 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the grass- 
widow came forward beside her stepson and raised her raiment 
from her behind until the half of her below the waist was stark 
naked ; and she did even as her husband's son had done, and 
perked up her buttocks, leaning heavily upon her knees and 
elbows. Now when she acted on this wise the youth addressed 
her saying, " Thou canst not do it aright." " How so ? " 
" Because the wind passing in through the postern passeth out 
through thy portal, thy solution of continuity." " Then how shall 
I do ? " " Stopper thy slit wherethrough the air passeth." " How 
shall I stopper it ? " " An thou stopper it not thy toil will be in 
vain." " Dost thou know how to stopper it ? " " Indeed I do ! " 
" Then rise up and stopper it." Hearing these words he arose, 
because indeed he greeded for her, and came up behind her as she 
rested upon her elbows and knees and hending in hand his prickle 
nailed it into her coynte and did manly devoir. And after having 
his will of her he said, "Thou hast now done thy best for me 
and thy belly is filled full of the warm breeze." On this wise he 
continued every day, enjoying the wife of his father for some time 
during his wayfare, till the traveller returned home, and on his 
entering the house the bride rose and greeted him and said, 
"Thou hast been absent overlong!" 1 The man sat with her 



1 A kindly phrase popularly addressed to the returning traveller whether long absent 
or not. 



Story of thi Youth who would Putter kis Fathers Wives. 445 

awhile and presently asked of her case for that he was fearful of 
his son ; so she answered, " I am hale and hearty ! " " Did my 
son ask thee of aught ? Jt " Nay, he asked me not, nor did he 
ever address me : withal, O Man, he hath admirable and excellent 
expedients and indeed he is deeply versed in natural philosophy." 
" What expedients and what natural philosophy ? " " He tucketh 
up his dress and exposeth his backside to the breeze which now 
passeth into his belly and benefiteth him throughout the cold 
season, and in winter he doeth exactly what he did in summer with 
effect as beneficial. And I also have done as he did." Now when 
the husband heard these her words he knew that the youth had 
practised upon her and had enjoyed his desire of her ; so he asked 
her, " And what was it thou diddest ? " She answered, " I did 
even as he did. However the breeze would not at first enter into 
my belly for whatever passed through the back postern passed out 
of the front portal, and the youth said to me : Stopper up thy 
solution of continuity. I asked him> Dost thou know how to 
stopper it ? and he answered, Indeed I do ! Then he arose and 
blocked it with his prickle ; and every day I continued to do like- 
wise and he to stopper up the peccant part with the wherewithal 
he hath." All this was said to the husband who listened with his 
head bowed groundwards ; but presently he raised it and cried, 
" There is no Majesty and there is no Might save in Allah, the 
Glorious, the Great ; " and suddenly as they were speaking on 

that subject the youth came in to them And Shahrazad was 

surprised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable!" 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the King suffer me to survive ? " 
Now when it was the next night and that was 



Supplemental Nights. 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be not sleeping, finish for us thy tale, that we may cut short the 
watching of this our latter night ! " She replied : -- With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting, 
and of deeds fair-seeming and worthy celebrating, that the 
youth came in to his father and found his stepmother relating to 
him all they had done whilst he was away and the man said to 
him, " Wherefore, O youth, hast thou acted on such wise ? " Said 
the son, "What harm have I done ? I only dammed the waterway 
that the warm air might abide in her belly and comfort her in the 
cold season." So the father knew that his son had played this 
trick in order to have his will of her. Hereat he flew into a fury 1 
and forthright divorced her, giving her the contingent dowry ; and 
she went her ways. Then the man said in his mind, " I shall never 
get the better of this boy until I marry two wives and ever keep 
them each with other, so that he may not cozen the twain.'* Now 
after a couple of weeks he espoused a fair woman fairer than his 
former and during the next month he wived with a second and 
cohabited with the two brides. Then quoth the youth in his 
mind, " My papa hath wedded two perfect beauties and here am I, 
abiding in single blessedness. By Allah, there is no help but that 
I play a prank upon both of them ! " Then he fell to seeking a 
contrivance but he could not hit upon aught for that whenever 
he entered the house he found his two step-mothers sitting 
together and thus he could not avail to address either. But his 
father never fared forth from home or returned to it without 
warning his wives and saying, " Have a care of yourselves against 
that son of mine. He is a whoremonger and he hath made my 

1 In the text " Hamdkah." 



Story of the Youth who would Putter his Fathers Wives. 447 

life distraught, for whenever I take to myself a wife he serveth 
some sleight upon her ; then he laugheth at her and so manageth 
that I must divorce her." At such times the two wives would cry, 
" Wallalii, an he come near us and ask us of amorous mercy we 
will slap him with our slippers." Still the man would insist, 
saying, " Be ye on your guard against him," and they would reply, 
" We are ever on our guard." Now one day the women said to 
him, " O man, our wheat is finished," and said he, " Be ye 
watchful while I fare to the Bazar in our market-town which lieth 
hard by and fetch you the corn." So he left them and made for 

the town, And Shahrazad perceived the dawn of day and fell 

silent and ceased saying her permitted say. Then quoth her sister 
Dunyazad, " How sweet and tasteful is thy tale, O sister mine, 
and how enjoyable and delectable ! " Quoth she, " And where is 
this compared with that I would relate to you on the coming night 
an the Sovran suffer me to survive ? " Now when it was the next 
night and that was 



an* {J&frtp.fiftf) J2tgf)t, 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With love 
and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that when the 
father had gone forth and was making for the market-town, his 
son happened to meet him, and the two wives went up to the 
terrace wishing to see if their husband be gone or not. Now by 
the decree of the Decreer the man had in some carelessness 
forgotten his papooshes, so he turned to the youth who was 
following him and said, " O my son, go back and bring me my 



448 Supplemental Nights. 

shoes." The women still stood looking, and the youth returned 
in mighty haste and hurry till he stood under the terrace, when he 
looked up and said, " My father hath just now charged me with a 
charge saying : Do thou go sleep with my wives, the twain of 
them, and have each of them once." They replied, "What, O 
dog, O accursed, thy father bespake thee on this wise ? By Allah, 
indeed thou liest, O hog, O ill-omened wight." " Wallahi," he 
rejoined, " I lie not ! " So he walked back till he was near his 
father when he shouted his loudest so as to be heard by both 
parties, " O my papa, O my papa, one of them or the two of 
them ? One of them or the two of them ? " The father shouted 
in reply, " The two, the two ! Allah disappoint thee : did I say 
one of them or the two of them ? " So the youth returned to 
his father's wives and cried, " Ye have heard what my papa said. 
I asked him within your hearing: One of them or the two of 
them ? and ye heard him say : Both, both." Now the man was 
speaking of his slippers, to wit, the pair; but the women under- 
stood that his saying, " the two of them " referred to his wives. 
So one turned to her sister spouse and said, " So it is, 1 our ears 
heard it and the youth hath on no wise lied : let him lie with me 
once and once with thee even as his father bade him." Both were 
satisfied herewith ; but meanwhile the son stole quietly into the 
house and found his father's papooshes : then he caught him up 
on the road and gave them to him and the man went his ways. 
Presently the youth returned to the house and taking one of his 
father's wives lay with her and enjoyed her and she also had her 
joy of him ; and when he had done all he wanted with her he 
fared forth from her to the second wife in her chamber and 
stretched himself beside her and toyed with her and futtered her. 
She saw in the son a something she had not seen in the sire, so she 
joyed in him and he joyed in her. Now when he had won his will 

1 Arab. " Adi " which has occurred before. 



Story of the Youth who would Futtcr his Fathers Wives. 449 

of the twain and had left the house the women forgathered and 
began talking and saying, " By Allah, this youth hath given us 
both much amorous pleasure, far more than his father ever did ; 
but when our husband shall return let us keep our secret even 
though he spake the words we heard : haply he may not brook too 
much of this thing." So as soon as the man came back with the 
wheat he asked the women saying, " What befel you ? " and they 
answered, " O Man, art thou not ashamed to say to thy son ; Go 
sleep with both thy father's wives? Tis lucky that thou hast 
escaped." Quoth he, " Never said I aught of this " ; and quoth 
they, " But we heard thee cry ; The two of them." He rejoined, 
" Allah disappoint you ! I forgot my papooshes and said to him, 
Go fetch them. He cried out, One of them or the two of them ? 
and I replied, The two of them, meaning my shoes, not you." 
" And we," said they, " when he spake to us such words slippered 
him and turned him out and now he never cometh near us." 
" Right well have ye done," he rejoined, " 'tis a fulsome fellow." 
This was their case ; but as regards the youth, he fell to watching 
and dogging his father's path, and whenever the man left the 
house and went afar from it he would go in to the women who 
rejoiced in his coming. Then he would lie with one, and when he 
had won his will of her he would go to the sister-wife and tumble 
her. This lasted for some time, until the women said each to 
other, " What need when he cometh to us for each to receive him 
separately in her room ? Let us both be in one chamber and 
when he visiteth us let us all three, we two and he, have mutual 
joyance and let him pass from one to other." And they agreed to 
this condition, unknowing the decree of Allah which was preparing 

to punish the twain for their abandoned wantonness. And 

Shahrazad was surprised by the dawn of day and fell silent and 
ceased to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
VOL. v F F 



450 Supplemental Nights. 

I would relate to you on the coming night an the Sovran suffer me 
to survive ? " Now when it was the next night and that was 



an* 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be not sleeping, finish for us thy tale that we may cut short the 
watching of this our latter night ! " She replied : -- With love 
and good will! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the two 
women agreed to partnership in iniquity with the youth their step- 
son. Now on the next day the man went forth and left his house 
for some pressing occasion and his son followed him till he saw 
him far distant : then the youth repaired to the two wives and 
found them both in one chamber. So he asked them, " Why doth 
not each of you go to her own apartment ? " and they answered, 
" What use is there in that ? Let us all be together and take our 
joy, we and thou." So he lay between them and began to toy with 
them and tumble them ; and roll over them and mount upon the 
bubbies of one and thence change seat to the other's breasts and 
while so doing all were plunged in the sea of enjoyment. 1 But 
they knew not what lurked for them in the hidden World of the 
Future. Presently, lo and behold ! the father returned and entered 
the house when none of them expected him or was ware of him ; 
and he heard their play even before he went into the chamber. 
Here he leant against a side-wall and privily viewed their pro- 
ceedings and the lewd state they were in ; and he allowed time to 
drag on and espied them at his ease, seeing his son mount the 
breasts of one woman and then shift seat to the bubbies of his 
other wife. After noting all this he fared quietly forth the house 

1 This " little orgie," as moderns would call it, strongly suggests the Egyptian origin 
of the tale. 



Story of the Youth who would Putter his Father's Wives. 45 

and sought the Wall complaining of the case; so the Chief of 
Police took horse and repaired with him to his home where, when 
the two went in, they found the three at the foulest play. The 
Wali arrested them one and all and carried them with elbows 
pinioned to his office. Here he made the youth over to the 
Linkman who struck his neck, and a$ for the two women he bade 
the executioner delay till nightfall and then take them and strangle 
them and hide their corpses underground. And lastly he com- 
manded the public Crier go about all the city and cry : " This 
be the award of high treason." And men also relate (continued 
Shahrazad) the 



S TORY OF THE TWO LACK-TACTS 
OF CAIRO AND DAMASCUS. 



455 



STORY OF THE TWO LACK-TACTS OF CAIRO 
AND DAMASCUS. 1 

WHILOME in Cairo-city there was a man famed as a Lack-tact 
and another in Damascus was celebrated for the like quality. Each 
had heard of his compeer and longed to forgather with him and 
sundry folk said to the Syrian, " Verily the Lack-tact of Egypt is 
sharper than thou and a cleverer physiognomist and more intelli- 
gent, and more penetrating, and much better company ; also he 
excelleth thee in debate proving the superiority of his lack of tact." 
Whereto the Damascene would reply, " No, by Allah, I am more 
tasteful in my lack of tact than yon Cairene ; " but his people 
ceased not to bespeak him on this wise until his heart was filled 
full of their words ; so one day of the days he cried, " By Allah, 
there is no help for it but I fare for Cairo and forgather with her 
Lack-tact." Hereupon he journeyed from Damascus and ceased 
not wayfaring till he reached Cairo. The time was about set of 
sun and the first who met him on the road was a woman ; so he 
asked her concerning certain of the highways of the city and she 
answered, " What a Lack-tact thou must be to put such a question 
at such an hour I Whoso entereth a strange place in the morning 
enquireth about its highways, but whoso entereth at eventide asketh 
about its caravanserai 2 wherein he may night." " Sooth thou 
sayest," rejoined he, " but my lack of tact hath weakened my wits." 
He then sought news of the Khans and they showed him one 



1 MS. vol.vi. 262-271. Arab. "'Adfm al-Zauk" which the old Latin dictionaries 
translate "destitutes experientiae " and "expers desiderii," and it is = to our deficient 
in taste, manners, etc. The term is explained in vol. ix. 266 (correct my General Index 
" ix. 206"), Here it evidently denotes what we call "practical joking," a dangerous 
form of fun, as much affected by Egyptians as by the Hibernians,. 

1 In text " Wakdlah " = an inn : vol. i. 266. 






4$6 Supplemental Nights. 

whereto he repaired and passed the night ; and in the morning -- 
And Shahrazad perceived the dawn of day and fell silent and 
ceased saying her permitted say. Then quoth her sister Dun- 
yazad, " How sweet and tasteful is thy tale, O sister mine, and 
enjoyable and delectable ! " Quoth she, " And where is this com- 
pared with that I would relate to you on the coming night an 
the Sovran suffer me to survive ? " Now when it was the next 
night and that was 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night ! " She replied : -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Lack-tact of 
Damascus passed the night in the Wakalah and in the morning he 
went forth and wandered about the highways of Cairo questing her 
Lack-tact ; and, when they informed him of his rival's whereabouts, 
he forgathered with him and was received with an honorable 
reception and was welcomed and kindly entreated and comfortably 
seated that the twain might talk over the news of the world. 
Presently quoth the Lack-tact of Damascus to the Lack-tact of 
Cairo, " I would that we two test each other's quality by playing 
a prank in turn ; and whoso shall be preferred by the testimony of 
the general, he shall lord it over his rival." The Cairene asked, 
" Which of us shall begin ? " and the Damascene answered, " I," 
whereto the other rejoined, " Do whatso thou wiliest." So the 
Syrian went forth and hired him an ass which he drove out of the 
city to a neighbouring clump of Ausaj-bushes 1 and other thorns 
whereof he cut down a donkey-load, and setting the net-full upon 



u > 



Ausaj," for which.the dictionaries give only a thorny plant, a bramble. 



Story of the Two Lack-Tacts of Cairo and Damascus. 457 

the beast's back returned to the city He then made for the Bab 
al-Nasr, 1 but he could not enter lor the crowding of the folk 
frequenting it and the Cairene was gladdened by his doings : so 
the man stinted not standing there with his ass and load of thorns 
till morn was near, when he lost his temper and urged his beast 
close up to the gate. By so doing all the garments of the way- 
farers which were caught by the Ausaj-thorns were torn to rags 
and tatters, and some of the people beat him and others buffetted 
him and others shoved him about saying, " What a superior Lack- 
tact thou art I Allah ruin thy natal realm ! Thou hast torn folk's 
dress to rags and tatters with that load of thorns." Still he drave 
his donkey onwards albeit the people cried to him, " O man, with- 
draw thee, the passengers are all jammed at the gate;" but he 
would not retire and those present dealt him more blows and 
abuse. Hereat he only cried, " Let me pass through 1 " and pushed 
on whereby he obtained a severer beating. This lasted till mid- 
afternoon, for he could on nowise enter by reason of the crush at 
the Bab al-Nasr ; but about sundown the crowd thinned and so he 
drove on his ass and passed the gate. Then quoth to him the 
Cairene, " What is this thou hast done ? This is mere horseplay 8 
and not lack of tact." Now on the morning of the next day the 
Lack-tact of Cairo was required to play his prank even as the 
Damascene had done ; so he rose up and girded his loins and 

tucked up his sleeves and took up a tray And Shahrazad was 

surprised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, " And where is this compared with that I would relate 
to you on the coming night an the Sovran suffer me to survive ? " 
Now when it was the next night and that was 



1 The grand old Eastern or Desert-gate of Cairo : see vol. vl 234. 
* Arab. "Thakalah," lit. = heaviness, dulncss, stupidity. 



458 Supplemental Nights. 



!5ti$t f^untrrefc antr 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be not sleeping, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Egyptian 
rose up and girded his loins and tucked up his sleeves, and taking 
him a tray said to the Syrian, " Up and after me and see what I 
shall do." Then he went out tray on head, and foregoing the 
Damascene to a flower-garden he gathered a bundle of blooms and 
sweet-scented herbs, pinks and roses and basil and pennyroyal l 
and marjoram and other such, until the tray was filled, after which 
he returned to town. About noontide he repaired to one of the 
Cathedral-mosques and entered the lavatory, 2 around which were 
some fifteen privies : 3 so he stood amiddlemost the floor consider- 
ing the folk as they entered the jakes to do their jobs in private 
lest the bazar-people come upon them during their easement. And 
all were sore pressed wanting to pass urine or to skite ; so whenever 
a man entered the place in a hurry he would draw the door to. 
Then the Lack-tact of Cairo would pull the door open, and go in 
to him carrying a posy of perfumed herbs, and would say, " Thy 
favour ! 4 O my brother," and the man would shout out saying, 
" Allah ruin thy natal realm, are we at skite or at feast ? " whereat 
all standing there would laugh at him. Suddenly one rushed into 



1 This is a mere shot " : the original has ' Baithardn." 

2 Arab. "Mayzah"= the large hall with a central fountain for ablution attached to 
every great Mosque. 

3 In the text " Shashmah," from Pers. " Chashmah" a fountain ; applied in Egypt to 
the small privies with slab and hole ; vol. i. 221. 

4 [In Ar. " Unsak," an expression principally used when drinking to one's health, io 
which sense it occurs, for instance, in the Bresl. ed. of The Nights i. 395, 7. ST.] 



Story of the Two Lack- Tacts of Cairo and Damascus. 459 

the lavatory sore pressed and hanging an arse l and crying aloud 
in his grievous distress, " O Allah, O His Prophet, aid me ! " for 
that he feared to let fly in his bag-trousers. Then the Lack-tact 
would accost him holding in hand his posy of perfumed herbs, and 
softly saying, " Bismillah take it, and give me thy favour ; " and 
the man would roar at the top of his voice, "Allah disappoint 
thee ! what a Lack-tact thou art : I am sore pressed ; get thee 
out." And the further that man would fare away from him the 
closer he would follow him saying, " Thy favour ! Take it ! Smell 
it ! " Now at that time all the cabinets of easement were full of 
people, nor did one remain vacant, and the distressed man stood 
there expecting someone to issue that he might enter ; but in his 

condition the delay Was overlong And Shahrazad perceived 

the dawn of day and fell silent and ceased saying her permitted 
say. Then quoth her sister Dunyazad, " How sweet and tasteful 
is thy tale, O sister mine, and enjoyable and delectable ! " Quoth 
she, " And where is this compared with that I would relate to you 
on the coming night an the Sovran suffer me to survive ? " Now 
when it was the next night and that was 

&{)e i$t IQuntJifU an* ^fjirtp-ntnt!) Xt'gljt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that the Cairene 
Lack-tact kept bespeaking that sorely distressed man and follow- 
ing him as he fled, crying out to him and saying, " Away from me, 
am I not this moment about to skite or am I at a feast ? " till at 

1 Arab. ' Mutdti bt zahri-h " : our ancestors' expression was not polite, but expressive 
and picturesque. 



460 Supplemental Nights. 

last the excess of weight in his arse-gut caused him to let fly in 
his bag-trousers and bewray all his behind. And during this time 
none came out of the jakes, so the unhappy sat in his unease and 
all the folk seeing him conskite himself fell to laughing at him as 
he sat there, and the Lack-tact of Cairo continued offering him 
the posy, saying, " Thy favour ! " and the other continued shouting 
his loudest, " Am I at skite or at a feast ? " Thereupon the Lack- 
tact of Damascus turned to his rival and cried, " The Fatihah ! is 
in thy books, O Chief Joker of Cairo. By Allah (and the Almighty 
grant thee length of life !) thou hast excelled me in everything, and 
they truly say that none can surpass or overcome the Cairene and 
men have agreed to declare that the Syrian winneth his wish 
and gaineth only blame, while the Egyptian winneth not his wish 
and gaineth thanks and praise." And amongst other things it 
happened 2 that a Cairene went to borrow a donkey from another 
man, a Damascene, wishing to ride it to a wedding, and when he 
met his friend he saluted him and said, " Ho Such-an-one, lend me 
thine ass for such a purpose." Now when the owner of the animal 
heard these words he smote hand upon hand and cried, " O 
worshipper of Allah, 8 a little while ere thou earnest to me, a man 
urgently asked it of me and took it on loan: haddest thou been 
somewhat earlier I would have lent it to thee. Verily I am put 
to shame by thee as thou goest from me without thy need." The 
Egyptian said in his mind, " By Allah, this one speaketh sooth, and 
had the donkey been in his house assuredly he would have lent it 
to me." But the owner of the animal said to himself, " Certainly 
Such-an-one begged it of me, but the rest is a lie, for the beast is 



1 The normal pun : " Fatihah," fern, of " fdtih "= an opener, a conqueror, is the first 
Koranic chapter, for which see iv. 36. 

* This appears to be a kind of padding introduced to fill up the Night. The loan of 
an ass is usually granted gratis in Fellah villages and Badawi camps. See Matth. xxi. 
2, 3 ; Mark xi. 2-6, and Luke xix. 30-34. 

3 *'.. O Moslem, opposed to Enemy of Allah = a .non-Moslem. In text Ya 'Ibad, 
plur. for sing. 



Story of the Two Lack- Tacts of Cairo and Damascus. 461 

shut up in the stable." However the Syrian who owned the beast 
went to his gossip, the man who had begged a loan of it, and 
entering the house salam'd to him and said, " Give me the donkey f 

O Such-an-one ; " And Shahrazad was surprised by the dawn 

of day and fell silent and ceased to say her permitted say. Then 
quoth her sister Dunyazad, " How sweet is thy story, O sister 
mine, and how enjoyable and delectable ! " Quoth she, " And 
where is this compared with that I would relate to you on the 
coming night an the Sovran suffer me to survive ? " Now when 
it was the next night and that was 

3H)e ffifgftt f^unfcttU anO Jfortictf) /2igi)t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night!" She replied: With 

love and good will I It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the Syrian 
went to his gossip saying, " Give me the ass ;" and when the 
other heard this he showed his teeth l and cried, " Allah disappoint 
the donkey and the owner of the donkey and whoso rideth the 
donkey," and flying into an exceeding fury at last said, "Go, 
O my lord, and take it from the stable, and may Allah never bring 
back nor thee nor the beast." So the Syrian went from him 
saying in himself, " Allah disappoint this fellow, why did he not 
give me the ass at first and then he had not had occasion to abuse 
and curse himself and to revile me also." But they say and say 
truly, " The Syrian winneth his wish, but gaineth only blame 
while the Egyptian, winneth not his wish and gaineth thanks and 
praise!" 

1 Arab. " Kashshara " = grinned a ghastly smile ; it also means laughing so aa 
show the teeth. 



TALE OF HIMSELF TOLD BY THE KING. 



465 



TALE OF HIMSELF TOLD BY THE KING. 1 

I HAVE a tale, O my lord the Kazi, which bewildereth the wits 
and it is on this wise. By birth and origin I was the son of a 
Khwajah, but my father owned much worldly wealth in money and 
effects and vaiselle and rarities and so forth, besides of landed 
estates and of fiefs and mortmains a store galore. And every 
year when the ships of Al-Hind would arrive bringing Indian 
goods and coffee from Al-Yaman the folk bought thereof one- 
fourth of the whole and he three-fourths paying in ready cash 
and hard money. 2 So his word was heard and his works were 
preferred amongst the Traders and the Grandees and the Rulers. 
Also he had controul s in counselling the Kings and he was held 
in awe and obeyed by the merchants, one and all, who consulted 
him in each and every of their affairs. This endured until one 
year of the years when suddenly he fell sick and his sickness 
grew upon him and gained mastery over his frame, so he sent for 
me, saying, " Bring me my son." Accordingly I went and entered 
to him and found him changed of condition and nearing his last 
gasp. But he turned to me and said, " O my son, I charge thee 
with a charge which do thou not transgress nor contrary me in 
whatso I shall declare to thee." " What may that be ? " asked I, 
and he answered, " O my son, do thou never make oath in Allah's 
name, or falsely or truly, even although they fill the world for thee 

1 This tale follows "The Kazi of Baghdad, his treacherous Brother and his Virtuous 
Wife," which is nothing but a replica of "The Jewish Kazi and his Pious Wife" 
(vol. v. 256). Scott has translated it, after his fashion, in vol. vi. p. 396-406, and 
follows it up with " The Sultan's Story of Himself," which ends his volume as it shall be 
the conclusion of mine. 

3 In text, " Wa yoakhazu '1 thatttha arba' min mili-hi wa salbi hili-hi. 

In text ' La-hu Dirdah (for " Dirdyah" = prudence) fl tadbiri 1-Muluk." 
VOL. V. 



4 66 Supplemental Nights. 

with wealth ; but safeguard thy soul in this matter and gainsay it 
not, nor give ear to aught other." But when it was midnight the 
Divine Mystery 1 left him and he died to the mercy of Allah 
Almighty; so I buried him, expending much money upon his 
funeral and graved him in a handsome tomb. He had left to me 
wealth in abundance such as the pens could not compute, but 
when a month or so had sped after his decease suddenly came to 
me a party of folk, each and every claiming by way of debt from 
me and my sire the sum of some five thousand dinars." Where 
be your written bond given by my father ? " asked I ; but they 
answered, " There be no instrument and if thou believe us not make 
oath by Allah." Replied I saying, " Never will I swear at all," 
and paid them whatso they demanded ; after which all who feared 
not the Lord would come to me and say, " We have such-and- 
such owing to us by thy parent ; " and I would pay them off until 
there remained to me of ready moneys a matter neither great nor 
small. Hereupon I fell to selling off my landed estates -- And 
Shahrazad was surprised by the dawn of day and fell silent and 
ceased to say her permitted say. Then quoth her sister Dunyazad, 
" How sweet is thy story, O sister mine, and how enjoyable and 
delectable ! " Quoth she, " And where is this compared with that 
I would relate to you on the coming night an the Sovran suffer me 
to survive ? " Now when it was the next night and that was. 



DUNYAZAD said to her, "Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 
watching of this our latter night ! " She replied : - With love 
and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 

1 In text " Al-Sirru 'Mlsttri," i. e . the soul, which is '-divinse particula aurse." 



Tale of Himself told by the King. 467 

of deeds fair-seeming and worthy celebrating, that the King thus 
continued his relation to the Kazi : I began selling off my landed 
estates and fiefs and letting out my settlements of bequeathal ! 
until naught of all that remained by me ; so I fell to vending the 
house-gear and goods and carpets and pots and pans until I 
owned nothing whatever, and my case waxed straitened and the 
affair was grievous to me. Then quoth I to myself, "Allah's 
earth for Allah's folk ! " and, albeit I had a wife and two male 
children, I left them and went forth under cover of the night a 
wanderer about the world and unknowing where I should bring 
myself to anchor. But suddenly O my lord the Kazi, I was 
confronted by a man whose aspect bred awe, showing signs of 
saintliness and garbed wholly in spotless white ; so I accosted him 
and kissed his hand, and he on seeing me said, " O my son, there 
is no harm to thee ! " presently adding, 

" Do thou be heedless of thy cark and care o And unto Fate commit thy whole 

affair; 
The Lord shall widen what to thee is strait ; o The Lord shall all for breadth 

of space prepare : 
The Lord shall gladly end thy grievous toils ; o The Lord shall work His will, 

so jar forbear." 

After these words he took my hand and walked with me athwart 
those wilds and wolds till such time as we made a city and entered 
its gates. Here, however, we found no signs of creature-kind 
nor any mark of Son of Adam, and when I sighted this my con- 
dition changed and fear and affright entered my heart. But 
presently the man turned to me and said, " Dread not nor be 
startled, for that this city shall (Inshallah i) be thy portion, and 
herein thou shalt become Sovran and Sultan." Quoth I to 
myself, " Wallahi, verily this man be Jinn-mad Lacking wit and 

' In text " Nuwajiru '!-wuk6f*t." [I read " nuwajiro (for " nudjiru ") '1-wukufat," 
taking the first word to be a verb corresponding to the preceding, "nabi'u," and the 
second a clerical error for " al-Maukufat." In this case the meaning would be : " and 
letting for hire such parts of my property as were inalienable." ST.] 



468 Supplemental Nights. 

understanding ! How shall I become King and Kaysar in such 
place which is all ruins ? " Then he turned to me yet another 
time, saying, " Trust in Allah and gainsay Him not ; for verily 
shall come to thee joy out of that wherein thou wast of strait- 
ness and annoy." And Shahrazad was surprised by the dawn 

of day and fell silent and ceased saying her permitted say. Then 
quoth her sister Dunyazad, " How sweet and tasteful is thy tale, 
O sister mine, and how enjoyable and delectable ! " Quoth she, 
" And where is this compared with that I would relate an 
the Sovran suffer me to survive ? " Now when it was the next 
night and that was 

fic JJme pjunfcre& anfc ^fjfrteentf) Nfj&t, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou be 
other than sleepy, finish for us thy tale that we may cut short the 

watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting 
and of deeds fair-seeming and worthy celebrating, that quoth the 
man to the youth, 1 " Trust in Allah, for verily joy shall assuredly 
come to thee from the Almighty. 1 ' "What joy?" quoth the 
Khwajah's son, " and indeed this city is a ruinous heap nor is 
there indweller or habitant or any to attest God's Unity." But 
the man ceased not going about the highways of the deserted 
town with his companion till such time as he reached the Palace 
of the Sultanate, and the twain entering therein found it with its 
vases and its tapestry like a bride tricked out. 2 But the Spider 
had tented therein, so both the wights fell to shaking and sweep- 
ing for a three days' space till they had cleaned away all the 



1 Here the text has the normal enallage of persons, the third for the first, "the 
youth" for "I," I leave it unaltered by way of specimen. 

2 In text " 'Arus muhalliyah." 



Tale of Himself told by the King. 469 

webbing and the dust of years ; after which the elder man took the 
younger and entered a closet. Herein he came upon a trap-door 
which the two uplifted, when behold, they found a staircase 
leading below ; so they descended and walked till they ended at 
a place with four open halls, one and all fulfilled with gold, and 
amiddlemost thereof rose a jetting fount twenty ells long by fifteen 
broad, and the whole basin was heaped up with glittering gems 
and precious ores. When the merchant's son saw this sight, he 
was wildered in his wits and perplext in his thoughts, but the man 
said to him, " O my son, all this hath become thine own good." 
After this the two replaced the trap-door as it was and quitted 
that place ; then the man took him and led him to another stead 
concealed from the ken of man wherein he found arms and 
armour and costly raiment ; and the two stinted not wandering 
about that palace until they reached the royal Throne-room. 
Now when the Khwajah's son looked upon it he waxed distraught 
and fell a-fainting to the floor for awhile 1 and presently when 
he revived he asked his companion, " O my lord, what be this ? " 
Answered he, " This be the throne of the Sultanate wherewith 
the Almighty hath gifted thee ;" and quoth the other, " By Allah, 
O my lord, I believe that there is not in me or strength or long- 
suffering to take seat upon yonder throne." All this the King 
(who erst was a merchant's son) recounted to the Judge and 
presently resumed 2 : Then the man, O my lord, said to me, 
" O my son, to all who shall come hither and seek thee be sure 
thou distribute gifts and do alms-deeds ; so the folk, hearing of 
thy largesse, shall flock to thee and gather about thee, and as 
often as one shall visit thee, exceed in honour and presents from 
the treasure-store thou hast sighted and whose site thou weetest." 
And so speaking, O our lord the Kazi, he vanished from my 



1 He fainted thinking of the responsibilities of whoso should sit thereupon. 

* Here is a third enallage, the King returning to the first person, the oratie dirttta. 



4/O Supplemental Nights. 

view and I wist not an he had upflown to the firmament or had 
dived into the depths of the earth, but one thing I knew ; to wit, 

that I was alone. And Shahrazad was surprised by the dawn 

of day and fell silent and ceased to say her permitted say. Then 
quoth her sister Dunyazad, " How sweet is thy story, O sister 
mine, and how enjoyable and delectable ! " Quoth she, " And 
where is this compared with that I would relate to you on the 
coming night an the King suffer me to survive ? " Now when it 
was the next night and that was 

5e jStne $^unlw& antr jpourteentj Nt'gijt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With love 

and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the merchant's 
son resumed to the Kazi : Then the man vanisht from my view 
and I wist no more thereof. So I seated me (and I all alone) in 
that city for the first day and the second, but on the third behold, 
I saw a crowd making for me from the city-suburbs and they were 
seeking a site wherefrom they had somewhat to require. So I met 
them and welcomed them and seated them, and soon I arose and 
cooking for them food ate in their company and we nighted 
together ; and when it was morning I presented each and every 
of them with an hundred dinars. These they accepted and fared 
forth from me and on reaching their homes they recounted the 
adventure to other folk who also flocked to me and received 
presents like those who preceded them. Anon appeared to me a 
multitude with their children and wives who said, " Billdhi, 1 O my 

1 i*. ' by Allah ; " for Bi" (the particle proper of swearing) see viii. 310. 



Tale of Himself told by the King. 47 1 

lord, accept of us that we may settle beside thee and be under thy 
protecting glance ; " whereupon I ordered houses be given to 
them. Moreover there was amongst them a comely youth who 
showed signs of prosperity and him I made my assessor; so we 
two, I and he, would converse together. The crowd thickened, 
little by little, until the whilome ruined city became fulfilled of 
habitants, when I commanded sundry of them that they go forth 
and lay out gardens and orchards and plant tree-growths ; and a 
full-told year had not elapsed ere the city returned to its older estate 
and waxed great as erst it was and I became therein Sovran 
and Sultan. Such was the case of this King ; > but as regards 
the matter of his wife and his two sons, whenas he fared forth from 
them he left them naught to eat and presently their case was 
straitened and the twain set out, each in his own direction, and 
overwandered the world and endured the buffets of life until their 
semblance was changed for stress of toil and travail and transit 
from region to region for a while of time. At last, by decree of 
the Decreer, the elder was thrown by Eternal Fate into the very 
town wherein was his sire and said to himself, " I will fare to the 
King of this city and take from him somewhat." -- And Shah- 
razad was surprised by the dawn of day and fell silent and ceased 
saying her permitted say. Then quoth her sister Dunyazad, 
" How sweet and tasteful is thy tale, O sister mine, and how 
enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night an 
the King suffer me to survive ? " Now when it was the next. 
night and that was 



vTIjc /line |DuntiictJ anti jFiftccntf) 

DUNYAZAD said to her, "Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

' Here again is a fourth enallage ; the scribe continuing the narrative. 



472 Supplemental. Nights. 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath- reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the young man 
went in to the Sultan and kissed ground before him and the King re- 
garding him felt his heart yearn himwards and said, " What wantest 
thou, O youth ? " " My design is service with thee," said the other ; 
and the King rejoined, " Then welcome to thee ! " So he abode in his 
employ for a term of four months until he became like unto a 
Mameluke * and his first case was changed : the Sultan also drew 
him near and fell to consulting him in sundry matters the which 
proved propitious, so quoth the King, " By Allah, this young man 
meriteth naught less than to become my Wazir," and accordingly 
made him his Minister of the Right. In his new degree he became 
as another liege lord 2 and his word was heard, so the land was 
opened up by his hand and year by year he derived from it corvees 
and taxes, nor did he cease to be Chief Councillor under the right 
hand of the King. Meanwhile his brother who was the younger 
stinted not faring from land to land until he was met by a party of 
wayfarers that said to him, " O youth, verily the Sultan who ruleth 
in such a capital is a liberal lord, loving the poor and paupers ; so do 
thou seek him and haply shall he show himself bounteous to thee." 
Quoth he, " I know not the city," and quoth they, " We will lead 
thee thereto for we purpose to go by his town." So they took him 
and he accompanied them until they reached the city when he 
farewelled them and entered the .gates. After solacing himself 
with the sights he passed that night in the Wakalah and as soon 
as it was morning he fared forth to serve for somewhat wherewith 
he might nourish himself, 3 and it was his lot and the doom of the 

1 i.e. well fed, sturdy and bonny. 

2 "Sara la-hu Shanan." [The word in the text, which is exceedingly badly written, 
looks to me as if it were meant for " Thdniyan " = and he (the youth) became second to 
him (the Sultan), i.e. his alter ego. ST.] 

3 In text " Yatama'ash min-hu." [A denominative of the $th form from " Ma'ash," 



Tale of Himself told by the King. 473 

Decreer that the Sultan, who had ridden forth to seek his pleasure 
in the gardens, met him upon the highway. The King's glance 
fell upon the youth and he was certified of his being a stranger 
and a wanderer for that his clothes were old and worn, so he thrust 
hand into pouch and passed to him a few gold pieces which the 
other accepted right thankfully and blessed the giver and enlarged 
his benediction with eloquent tongue and the sweetest speech. The 
Sultan hearing this bade them bring to him the stranger, and 
whenas they did his bidding he questioned him of his case and was 
informed that he was a foreigner who had no friends in that stead ; 
whereupon the Sovran took him in and clothed him and entreated 
him with kindness and liberality. 1 And after a time the Wazir of 
the Right became kindly hearted unto him and took him into his 
household where he fell to teaching him until the youth waxed 
experienced in expression and right ready of reply and acquired 
full knowledge of kingcraft. Presently quoth the Minister to the 
Sultan, " O King of the Age, indeed this youth befitteth naught 
save councillorship, so do thou make him Wazir of the Left." The 
King said, " With love " and followed his advice ; nor was it long 
before his heart inclined to the hearts of his two Ministers and the 
time waxed clear to him and the coming of these two youths 
brought him serenity for a length of days and they also were in the 
most joyous of life. But as regards their mother ; when her sons 

went forth from her, she abode alone And Shahrazad was 

surprised by the dawn of day and fell silent and ceased to say her 
permitted say. Then quoth her sister Dunyazad, " How sweet is 
thy story, O sister mine, and how enjoyable and delectable ! " 
Quoth she, "And where is this compared with that I would 

livelihood. It usually has the meaning of " earning one's living," but occurs in Makkari's 
Life of Ibn al-Khatlb also in the sense of" feeding or glutting upon," although applied 
there not to victuals but to books. ST.] 

1 In text "Sarayurishl-h." ["Yurashl" and "yurashu," which had occurred 
p. 420, are the 6th form of " rasha, yarshu" =he bestowed a gift (principally for the sake 
of bribery, hence " Rashwah " or Rishwah " = a bribe), he treated kindly. ST.] 



474 Supplemental Nights. 

relate to you on the coming night an the Sovran suffer me to 
survive ?" Now when it Was the next night and that was 



Jifne f^un&& and 



DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 
the watching of this our latter night!" She replied; -- With 
love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the woman 
who abode alone having been abandoned by her husband and 
her childen, cried, " I am here sitting sans my mate and sans 
my sons ; whatso shall I ever do ? " and anon the case became 
grievous to her and she set out to bewander the regions saying, 
" Haply shall Allah reunite me with my children and my husband ! " 
And she stinted not passing from place to place and shifting from 
site to site until she reached a town upon the margin of the main 
and found a vessel in cargo and about to sail. 1 Now by the 
decree of the Decreer the ship-captain having heard tell of the 
Sultan's generosity and open handedness had made ready for 
him a present and was about to voyage therewith to his capital. 
Learning this the woman said to him, "Allah upon thee, O 
Captain, take me with thee ; " and he did accordingly, setting 
sail with a fair wind. He sped over the billows of that sea for a 
space of forty days and throughout this time he kept all the 
precepts and commandments of religion, as regards the woman, 2 
supplying her with meat and drink ; nay more, he was wont to 
address her, " O my mother." And no sooner had they made the 

1 "Markab Mausukah," from v/ " Wask "= conceiving, being pregnant, etc. 

2 "Mutawassi" * * * al-Wisayat al-Tammah." [" Mutawassi" has been met 
with before (see p. 420) and " Wisayah " is the corresponding noun = he charged himself 
with (took upon himself) her complete charge, i.e. maintenance. ST.] 



TaU of Himself told by tht King. 475 

city than he landed and disembarked the present and loading it 
upon porters' backs took his way therewith to the Sovran and 
continued faring until he entered the presence. The Sultan 
accepted the gift and largessed him in return, and at even-tide 
the skipper craved leave of return to his ship fearing lest any 
harm befal vessel or passengers. So he said, " O King of the 
Age, on board with me is a woman, but she is of goodly folk and 
godly and I am apprehensive concerning her." " Do thou night 
here with us," quoth the Sovran," " and I will despatch my two 
Wazirs to keep guard over her until dawn shall break." Quoth 
the Captain, " Hearing and obeying," and he sat with the Sultan, 
who at night-fall commissioned his two Ministers and placed the 
vessel under their charge and said, " Look ye well to your lives, 
for an aught be lost from the ship I will cut off your heads." So 
they went down to her and took their seats the one on poop and 
the other on prow until near midnight when both were seized by 
drowsiness ; and said each to other, " Sleep is upon us, let us sit 
together 1 and talk." Hereupon he who was afore returned to him 
who was abaft the ship 2 and they sat side by side in converse, 

while the woman in the cabin sat listening to them. And 

Shahrazad was surprised by the dawn of day and fell silent and 
ceased saying her permitted say. Then quoth her sister Dun- 
yazad, " How sweet and tasteful is thy tale, O sister mine, and 
how enjoyable and delectable ! " Quoth she, " And where is this 
compared with that I would relate to you on the coming night 
an the Sovran suffer me to survive ? " Now when it was the next 
night and that was 

1 [In Ar. " khalll-na* nak'ud," a thoroughly modern expression. It reads like a 
passage from Spitta Bey's Contes Arabes Modernes, where such phrases as : " khalll-nd 
niktib al-Kitib," let us write the marriage contract, " ma-tkhallihsh (for "mi takhallf- 
hu shay ") yishufak," let him not sec thee, and the like are very frequent. ST.] 

* " Fi Kashshi '1-Markab : " According to custom in the East all the ship's crew 
had run on shore about their own business as soon as she cast anchor. This has 
happened to me on board an Egyptian man-of-war where, on arriving at Suez, I found 
myself the sum total of the crew. 



476 Supplemental Nights. 



Jiine f^unfcretr anto gbebentwtti) jfltgftt, 

DUNYAZAD said to her, " Allah upon thee, O my sister, an thou 
be other than sleepy, finish for us thy tale that we may cut short 

the watching of this our latter night ! " She replied : With 

love and good will ! It hath reached me, O auspicious King, the 
director, the right-guiding, lord of the rede which is benefiting and 
of deeds fair-seeming and worthy celebrating, that the two sons 
forgathered in converse while the mother was listening and anon 
quoth the elder to the younger, " Allah upon thee, O Wazir of the 
Left, do thou relate to me whatso befel and betided thee in thy 
time and what was the true cause of thy coming to this city ; nor' 
conceal from me aught." " By Allah, O Wazir of the Right," quoth 
the other, " my tale is wondrous and mine adventure marvellous 
and were it paged upon paper the folk would talk thereanent race 
after race." * " And what may that be ? " asked he, and the other 
answered, " Tis this. My sire was son to a mighty merchant who 
had of moneys and goods and estates and such like what pens 
may not compute and which intelligence may not comprehend. 
Now this my grandsire was a man whose word was law and every 
day he held a Divan wherein the traders craved his counsel about 
taking and giving and selling and buying ; and this endured until 
what while a sickness attacked him and he sensed his end drawing 
near. So he summoned his son and charged him and insisted 
thereon as his last will and testament that he never and by no 
means make oath in the name of Allah or truly or falsely." Now 
the younger brother had not ended his adventure before the elder 
Wazir threw himself upon him and flinging his arms around his 
neck cried, " Wallahi, thou art my brother by father and mother ! " 
and when the woman heard these words of the twain her wits 



1 In text, ' Jilan ba'da Jil : " the latter word = revolutions, change of days, tribe, 
people. 



Tale of Himself told by the King. 477 

wandered for joy, but she kept the matter hidden until morning. 
The two Wazirs rejoiced in having found each of them a long- 
lost brother and slumber fled their eyes till dawned the day when 
the woman sent for the Captain and as soon as he appeared said 
to him, " Thou broughtest two men to protect me but they caused 
me only trouble and travail." The man hearing these words 
repaired forthright and reported them to the Sovran who waxed 
madly wroth and bade summon his two Ministers and when they 
stood between his hands asked them, "What was't ye did in the 
ship?" They answered, "By Allah, O King, there befel us 
naught but every weal ; " and each said, " I recognised this my 
brother for indeed he is the son of the same parents," whereat the 
Sovran wondered and quoth he, " Laud to the Lord, indeed these 
two Wazirs must have a strange story." So he made them repeat 
whatso they had said in the ship and they related to him their 
adventure from beginning to end. Hereupon the King cried, 
" By Allah, ye be certainly my sons," when lo and behold ! the 
woman came forwards and repeated to him all that the Wazirs had 
related whereby it was certified that she was the King's lost wife 
and their lost mother. 1 Hereupon they conducted her to the 
Harem and all sat down to banquet and they led ever after the 
most joyous of lives. All this the King related to the Judge and 
finally said, " O our lord the Kazi, such-and-such and so-and-so 
befel until Allah deigned reunite me with my children and my 
wife.' 1 



1 The denouement is a replica of " The Tale of the King who lost kingdom and wife 
and wealth and Allah restored them to him " (Suppl. Nights, vol. i. 319). That a 
Sultan should send his Ministers to keep watch over a ship's cargo sounds passably 
ridiculous to a European reader, but a coffee-house audience in the East would find it 
perfectly natural. Also that three men, the Sultan and his sons, should live together for 
years without knowing anything of one another's lives seems to us an absurdity : in the 
case of an Oriental such detai 1 would never strike him even as impossible or even 
improbable. 

END OF VOLUME V. 



INDEX. 



A' ATI) AL-WfRAH = gave in their sub- 
mission, 405. 

corresponds with Turk. " Wfrah 

wirmek " = to capitulate (ST.), 405. 

Ablution of whole body necessary after 
car. cop., 93. 

Absurdities to a European reader, are but 
perfectly natural to an Eastern coffee- 
house audience, 477. 

Abtar = tailless (as applied to class of tales 
such as " Loves of A MI ay fa and 
Yusuf "), 210. 

Abti Hamimah - " Father of a Pigeon " 
(.*., surpassing in swiftness the carrier 
pigeon), 380. 

Abuyah (a Fellah, vulg. for "Abi"), 
418. 

Adi in Egypt (not Arabic) is = that man, 
the (man) here, 118. 

Adi (Arab.) = So it is, 448. 

Adfnf = Here am I, 118. 

'Adim al-Zauk (Arab.), tr. " Lack-tacts' 1 
= to our deficiency in taste, manners, 
etc. (Here denoting "practical 

joking"), 455- 
Afdk Al- (pi. of Ulk) "elegant" for the 

universe (tr. " all the horizons "), 66. 
Afrakh al-Jinn /iV.= Chicks of the Jinns 

(tr. " Babes of the Jinns "), 202. 
Ahmar = red, ruddy brown, dark brown, 

347- 
Abu 'inda-k, tr. " Whatso thou broughtest 

here it be " (Pure Fellah speech), 366. 
Ahu ma'f = " Here it is with me" (Pure 

Fellah speech), 265. 
Ahyaf (alluding to Al-Hayfa) = (with 

waist full-) slight, 175. 



" Air hath struck me and cut my joints," 
i.e., " I suffer from an attack of rheu- 
matism" (common complaint in even 
the hottest climates), 160. 

'Ajam = Barbarian -land, 213. 

'Ajuz, a woman who ceases to have her 
monthly period (tr. " the old woman "), 

5 

Akhbaru-hu (Arab.) = have given him 

(Yahya) tidings, 156. . 
Akik=carnelian stone, 130. 

Al- (/*ra.) = camel ian, 52. 

"Akrfc al. Jullah," tr. "dung cakes" 

(ST.), 292. 
'Ala-Aklf, tr. "thou deservest naught 

for this," 8$. 
"'Ala ghayri tarfk " (A rob.) = " out of 

the way " (like Pert. " bi R4h ") (ST.,) 

224. 
Ala hmati-hi = "upon the poll of his 

head " (rendered here " upon the nape 

of his neck "), 191. 
Alibin Ibrahim, "a faithful Eunuch" 

(Scott), 184. 
" Allah I Allah ! = I conjure thee by God, 

302. 

Almighty bath done this = ^r^ lit. 
" hath given it to him," 27. 

(do thou be steadfast of purpose 
and rely upon) = " Let us be off," pop. 
parlance, 66. 

kill all womankind," 304. 

(O worshipper of) (i.e., " O 

Moslem, opposed to enemy of Allah = 

a non-Moslem", 460. 
" tent down a book confirmed," 

a passage not Koranic, 47 (not a literal 



480 



Supplemental Nights. 



quotation, but alludes to Koran Hi., 5) ' 

(ST.), 47- 

Allah (sued for pardon of Almighty) a pions 

exclamation (" Astaghfiru 'llah"), 136. 

Allaho Akbar = God is most great (war 

cry), 403- 

Anakati-h (Arab.} tr. "neck," 427. 
"Ana'l- Tabib, al-Mudawi " (Arab}- 

I am the leach, the healer, 326. 
" Ana min ahli Zalika," tr. " I am of the 

folk of these things" (vulg. equiv. 

would be "Kizi," (for " Kazalika," 

Kaza" = so (it is), 50. 
'Anfakati-h = the hair between the lower 

lips and the chin, also chin itself (ST.), 

427. 
"Anta jaib(un) bas rajul (an) wahid 

(an) " = veritable and characteristic 

peasant's jargon, 359. 
Ant' amilta maskhara (for maskharah) 

matah (for mata), idiomatical Fellah- 
tongue, 269. 
Ant' aysh (for "man") decidedly not 

complimentary " What (thing) art 

thou?" 298. 

Aorist, preceded by preposition "bi," 43 2 - 
' Arabia Deserta " (Mr. Doughty's) 

quoted 10, 53, 405. 
Arsh," = the Ninth Heaven, 178, 
"Art thou (Al-Hajjaj) from Cairo," a neat 

specimen of the figure anachronism. 

(Al-Hajjaj died A.H. 95 ; Cairo built 

A.H. 358), 41. 
'Amis muhalliyah "a bride tricked out," 

468. 

'Ashama lit. = he greeded for, 285. 
Ashkhakh Al- (Arab}, pi. of Shakhkh = 

lit. the "Stales" (tr. "skite and piss") 

(Steingass reads "bi '1-Shakhakh" the 

usual modern word for urine), 265. 
Ass (loan of) usually granted gratis in 

Fellah villages and Badawi camps, 

460. 
Assemblage of dramatis personae at end of 

a scene highly artistic and equally im- 
probable, 31. 

Ass (the "cab" of modern Egypt), 281. 
4 ' Astaghfiru 'llah," a pious exclamation, 

humbling oneself before the Creator 
(tr. " sued for pardon of Almighty 
Allah"), 136. 
Audaj (Arab.} pi. of " Wadaj," applying 



indiscriminately to the carotid arteries 

and jugular veins, 340. 
Audan (//. of the pop. 4< Widn" of 

"Wudn" for the literary "Uzn" = 

ear) ST., 301. 

'Aurat = nakedness, tr. "shame," 75. 
* Ausaj = bushes, 456. 
"Ayoh" (in text), tr. "here he is ; a 

corr. of " I (or Ayy) hii" = yes indeed 

he, 265. 
Aywah (different spelling for "aywa" = 

" yes indeed)" or contraction for Ay 

(I) wa 'llahi = "yes, by Allah" (ST.), 

265. 
Azay matafut-ni? = how canst thou quit 

me? 290. 



BAB AL-NASR, the grand old Eastern or 
Desert-gate of Cairo, 457. 

Bdbuj (from "Babug" from the Pers. 
" Pay- push = foot-clothing), tr. "pa- 
poosh," 442. 

Badawi tent, 116. 

Badr Al (//. Budur)= the " Full Moon," 
198. 

Badrah (Arab} a purse of ten thousand 
dirhams, 58. 

Badrat Zahab = a purse of gold (ST.), 58. 

Bahlul, a famous type of madman, 88. 

Bakiir = driving-sticks, 10. 

Ballat, limestone slabs cut in the Torah 
quarries south oi Cairo, 80. 

Baltah-ji, a pioneer one of the old divi- 
sions of the Osmanli troops, surviving 
as a family name amongst Levantines, 

336. 
Baltah, for Turk. " Baltah " = an- axe, a 

hatchet, 336. 
Banj al-tayyar, i.e. y volatile = that which 

flies fastest to the brain (tr. "flying 

Bhang "), 26. 
Banii Ghalib, 43. 
Banu Thakif, a noble tribe sprung from 

lyad, 46. 
Barber, being a surgeon ready to bleed a 

madman, 277. 
custom of, among Eastern Moslems, 

106. 
Bashkhanah (corr. of Pers. " Peshkhdnah = 

state-tents sent forward on march "), 

tr. here *'a hanging," 131. 



Index. 



4 8l 



Bawwabah, Al - a place where door- 
keepers meet, a police-station (tr. 
" guard house "), 309. 

Bayzah (Arab.) - an egg, a testicle, 360. 

Bed (on roof) made of carpet or thin 
mattress strewn upon the stucco floor- 
ing of the terrace roof, 219. 

Beef causes dysenteric disease, 51. 

" Bi," the particle proper of swearing, 470. 

Biirn-milydnah Moyah (with various forms 
of'Moyah"), 323. 

"Bi.iza"-huma" lit. vis-a-vis to the 
twain, 69. 

Bi-Khdtiri-k = Thy will be done (tr. 
"At thy pleasure "), 322. 

"Bi-Ma al-fasfkh 'ala Akr<U al-Jullah" 
(tr. "Save with foul water upon the 
disks of dung "), 292. 

Bi-sab'a Sikak = ///. "with seven nails" 
(meaning here posts whereto chains 
were attached), 380. 

" Bi-Wujuh al Fanijdt al-Milah " (reading 
41 al-Ghdnijdt " in app. with "al- 
Milah"), rendei "the faces of the 
coquettish, the fair" (ST.), 80. 

41 Bilam " here = the head-stall of the 
bridle (ST.), 381. 

" Billahi," i.e., " by Allah," 470. 

Birkah = a fountain basin, lajte, pond, 
reservoir (tr. "hole"), 117. 

Biyarza' fi Asdbi-hi (only instance in MS. 
where the aorist is preceded by pre- 
position " bi") (ST.), 432. 

Blood-red tears, 149. 

Bloody sweat, 149. 

Brain-pans (good old classical English), 
219. 

Breslau Ed. quoted, 117, 118, 419. 

Bribing the Kazi's wife, 364. 

" Bull- (Taur for Tbaur or Saur) num- 
bered-and-for-battle-day-lengthened" 
(tr. The Bull- aye - ready- and-for- 
Battle-aye-steady), 160. 

Burd (pi. of Burdah) = mantle or woollen 

plaid of striped stuff, 42. 
Burka = Nosebag, 91. 
Busah (doubtful meaning), possibly reed 

used as a case or sheath (ST.), 108. 
"By the life of my youih," a "swear" 
peculiarly feminine, and never used by 
men, 8$. 

Byron in England, 274. 
VOL. V. 



"CAFILAH" (Shaykh of), for Cafila, 

419. 

Caliphs under the early Ommiades, 39. 
" Can play with the egg and the stone," 

i.e., " can play off equally well 

the soft-brained and the hard-brained," 

277. 
Cap of the "Sutari" or jester of the 

Arnaut (Albanian) regiments, 276. 
Cap worn by professional buffoon, 276. 
"Chafariz" (fountain) of Portugal (der. 

from Sakdrij), 5. 
Chavis and Cazotte quoted, 27. 
Cheek, he set his right hand upon, mean- 
ing he rested his cheek upon his right 

hand, 9. 
Circumcision (Jewish rite) must always be 

performed by the Mohel, an official of 

the Synagogue, 217. 
three operations of, 217. 
Circumstantial (affecting the), a favourite 

manoeuvre with the Riwl, 233. 
Cistern or tank in terrace-roof of Syrian 

houses, 246. 
Cloud (which contains tain) always typical 

of liberality and generous dealing, 179. 
Coffee and smoking, 236. 
Concealments inevitable in ancient (ale or 

novel, 417. 
Couplets rhyming in " a"ni " and ' dli " 

not lawful, 128. 
Courser, rubbing his cheeks upon his 

master's back and shoulders, 405. 
Cuddy, der. from Pen. " Kadah " = a 

room, 24. 
Curiosity (playing upon the bride's) = a 

favourite topic in Arab, and.all Eastern 

folk-lore, 443. 



DABBAH = wooden bolt, 265. 

Dahmdr (King) called by Scott "Ram- 
maud," 105. 

Dann = Amphora (Cr. <jy^op<v? short for 
<J/x<i<opev? = having two handle*), tr. 
" two-handed jar," 198. 

Darabukkah-drum (or " tom-tom "), 13. 

Darajah = an instant ; also a degree (of 
the Zodiac), /r." one watch," 90. 

is also used for any short space of 

time (ST.), 90. 

HI! 



482 



Supplemental Nights. 



Dar al-Ziyafah (in Northern Africa) = a 
kind of caravanserai in which travellers 
are lodged at Government expense, 

330. 
' ' Darin " for " Zarin " = wflat is powaered, 

collyrium, III. 
Dashlsh (Arab.), tr. " flour " (Diets, make 

" wheat broth to be sipped "), 347. 
this is a pop. cor. of the class. 

Jashish = coarsely ground wheat (ST.)> 

347- 

Daylaki = Daylakian (garments), 143. 
Dayr Nashshabah = the Monastery of the 

Archers (a fancy name), 129. 
Dedes repetitce, forms which go down with 

an Eastern audience, but intolerable 

in a Western volume, 170, 
"Diapedesis" of blood-stained tears 

frequently mentioned in the " Nights," 

149- 

"Dinim" (religious considerations) of the 
famous Andalusian Yusuf Caro (a 
most fanatical work), 160. 

" Dive not into the depths unless thou 
greed for thyself and thy wants," i.e., 
"tempt not Providence unless com- 
pelled so to do by necessity," 422. 

Diwan (Arab.) = Council-chamber, 227. 

Dlwan = Divan (the "Martabah" when 
placed on "Mastabah," etc.), 68. 

Doggerel, fit only for coffee-house, 164. 

" Draw me aside its tail, so that I may 
inform thee thereanent" (also similar 
facetia in Mullah Jami), 46. 

Dried fruits, to form the favourite "filling" 
for lamb and other meats prepared in 
"Pulao" (Pilaff), 358. 

" Drowned in her blood " in the text, for 
"all bleeding" (hyperbole run mad), 

139- 

Drunkenness (instead of "intoxication "), 

3i5. 

Duty of good neighbour, to keep watch 
and guard from evil, 285. 



EATETH on the spittle, *.*., on an empty 
stomach, 51. 

Embarah (pron. 'Mbdrah), pop. for Al- 
barihah = the last part of the preced- 
icg day or night, yesterday, 256. 



Enallage of persons (" third " for " first" 

"youth "for "I"), 468. 
Exaggeration necessary to impress ad 

Oriental audience, 139. 



FADAwf (Arab.) = a blackguard (tr. 

"ne'er-do-well"), 441. 
Faddah, tr. "groats," 226. 
Faddan (here miswritten " Faddad ")= a 

plough, a yoke of oxen, 347. 
also the common land measure of 

Egypt and Syria, 347. 
"Fa ghaba thalathat ayyamin = an he (or 

it, the mountain ?) disappeared for three 

days, 390. 

(Dr. Steingass translates), 390. 

Fahata (for " Fahasa ?" or, perhaps, c!.' 

error for " Fataha " = he opened (the 

ground), tr. " choosing a place," 353. 
Fahata (prob. vulgarism for " Fahatha") 

(fahasa) = to investigate (ST.), 353. 
or may be read "Fataha" and tr. 

"he recited a 'Fatihah' for them," 

(ST.), 353- 

Fal or omen (taking a), 424. 
Farariji, tr. " Poulterer" (in text, as if the 

//. of "Farruj" = chicken were 

"Fararij" instead of Fararij) (ST.), 

291. 
Fatairi = a maker of " Fatirah " pancake 

(tr. "Pieman"), 298. 
" Fa tarak-hu Muusi am' a ddir yaltash 

fi 'l-Tarik"= "hereupon Musa left 

his companion darkly tramping about," 

323. 

(Dr. Steingass explains and trans- 
lates), 323. 

F&tihah (fern, of <: fatih" = an opener, a 
conqueror), 460. 

Fatimah and Halimah = Martha and 
Mary, 318. 

Fah'r (for "Fatirah") = pancake (tr. 
"scone"), 321. 

Feeding captives and prisoners (exception 
being usually made in cases of brigands, 
assassins and criminals condemned for 
felony), 430. 

"Feeling conception" unknown except 
in tales, 124. 

Fidawi (also "Fida'i" and " Fidawf- 
yah") = pirate-men, 25, 



Index. 



483 



Fighting (the Fellah will use anything in 
preference to his fists in), 350. 

Fi Hayyi-kum Taflatun hama, etc. ("A 
maiden in your tribe avails my heart 
with love to fire," etc.) (Steingass also 
translates), 149. 

11 Fi 'irzak" (vulg. "arzak"), formula 
for "I place myself under thy pro- 
tection " (ST.), 220. 

Fiki (the pop. form of present day for 
"Fakfh," prop, "learned in the 
law"), tr. "tutor" (ST.), 420. 

FiKib = "a mat" (Scott), 214. 

Fingan (//. " Fanajil,"/. Fanagil"), 
and "Filgal" used promiscuously 
(ST.), 236. 

Finjal (Arab.}, systematically repeated for 
"Finjan" (pron. in Egypt " Fin- 
gin"), 236. 

First night (wedding night), 223. 

Flfl'a (a scribal error ?), may be Filfil = 
pepper or palm fibre, 351. 

' ' Folk are equal, but in different degrees " 
(compared with ' All men are created 
equal"), 425. 

Food, respect due to (Tale of "Daf- 
tardar "), 86. 

Formula of the cup and lute, 196. 

" Full dressed and ornamented" (a girl, 
lying beneath a slab), a sign of foul 
play, 317. 



GARDENER, Egyptian names for (ST.), 

293- 
Gauttier quoted, 3, 17, 21,63, I2 3 I2 S 

231. 263. 
Ghaba = departed (may here mean 

"passed away"), 390. 
Ghashfm (Arab.) = a "raw lad," a 

favourite word in Egypt, 29. 
Ghaylah, Al- = Siesta-time (Badawi 

speech), 151. 
Ghetto, the Jewish quarter (Harah) which 

Israelites call "Hazer" = a court- 
yard, an inclosure, 217. 
"Gbibtu 'an al- Dunya"a pop. phrase, 

tr. "I was estranged from the world " 

meaning simply " I fainted," 97. 
Ghirarah (Arab.) (pi. " Charter") = a 

sack, 228. 



" Ghul-who-eateth-man-we pray - Allah 

for-safety " (compound name), 161 
"Ghurrat" (Arab.) may be bright looks, 

charms in general, or "foie-locks" 

(ST.), 88. 

Ghusl, or complete ablution, 93. 
Giibahs = water-skins, 28. 
Goodwife of Cairo and her four gallants 

(analogous), 253. 
Gouged out the right eye, 322. 
Guernsey and Sark folk-lore, 328. 
Guide (in Africa), following instead of 

leading the party, 388. 



11 H " (the final aspirate), use of, 419. 
Habbah, Al-=grain (for al-Jinnah) (ST.), 

108. 
" Habfl" and " Kabfl " (Arab.) equiv. of 

Abel and Cain, 56. 
" Hadda 'llaho bayni wa baynakum," tr. 

"Allah draw the line between me and 

you," 406. 
Hajarata '! Bahraman (Arab.) carbuncles, 

133- 

Hajjaj, Al- son of Yiisuf the Thakaft , 39. 
Halbiin, The Boobies of (tale concerning 

the), 273. 

Hamakah = fury, 446. 
Ham dm = ruffed pigeon, culver, 151. 
Hand (She raised her) heavenwards (not 

"her hands " after Christian fashion), 

174. 
" Handicraft an it enrich not, still it 

veileth " i,e. t enables a man to 

conceal the pressure of impecuniosity, 

223. 
Hanna-kumii'llah " = Almighty Allah 

make it pleasant to you, 69. 
" Haply there will befal thee somewhat 

contrary to this " a euphuism mean- 
ing some disaster, 237. 
Hararah = heat (here der. from ' Hurr," 

freeborn), noble, and tr. " nobility," 

289. 

Harem, 283. 
Harira (women) = the broken pi. of 

"Hunnah," from " Haram," the 

honour of the house (also an infinitive 

whose pi. is Harfmat = the women of 

a family), 283. 



484 



Supplemental Nights. 



Hasab wa nasab = degree and descent, 

43- 
Hasal (lor which read Khasal), tr. "gain," 

425- 

Halim (wall) = The " broken " (wall) to 
the north of Ka'abah, 180. 

Haudaj (Arab.} = a camel-litter, tr. 
"Howdahs," 193. 

Hawalin, cler. error for either "hawala" 
= all around, or "Hawaii" = sur- 
roundings (ST.), 301. 

Hawwulin {Arab.} tr. " over his ears," 
(a corrupt passage in text), 301. 

Hayfa, A1-, i.e." The Slim- waisted," 125. 

Hazar = the nightingale, or bird of a 
thousand songs, 151. 

Hazer = a courtyard, an inclosure, 217. 

**He . . . who administereth between 
a man and his heart," a Koranic 
phrase (ST.), 42. 

Heaven, the fifth = the planet Mars, 119. 

4 ' He found her a treasure wherefrom the 
talisman had been loosed," 14. 

"Help ye a Moslemah" (in text "Help 
ye the Moslems "), 368. 

Herklots quoted, 28. 

Heron quoted, 27. 

Hifan (pi. of Hafnah ") = handful, 
mouthful (ST.) u. 

Hilal = the crescent (waxing or waning) 
for the first and last two or three 
nights, 72. 

Hima = the private and guarded lands 
of a Badawi tribe (tr. " demesne ')," 
142. 

" Ho ! Aloes good for use. Ho ! Pepper," 
etc., cries of an itinerant pedlar hawk- 
ing about woman's wares, 351. 

Holy House (youth being of, can deny 
that he belongs to anyplace or race), 
39- 

Hospitality (House of), 330. 

Houdas (Professor) quoted, 47, 48. 

House of Hashim, great grandfather to 
the prophet, 46. 

Huda Sirru-hu, i.e., his secret sin was 
guided (by Allah) to the safety of con- 
cealment, tr. " his secret was safe 
directed," 339. 

Dr. Steingass reads " Wahada Sirru- 
hu = "and his mind was at rest", 
339- 



" I AM an Irani but Wallahi indeed I am 
not lying" (Persian saying for "I will 
shun leasing"), 303. 

" I will shun leasing," 303. 

Ibraa = deliverance from captivity, 203. 

Ibrahim of Mosul, the far-famed musician, 

193- 

Ihtimam wa Ghullah (former should be 
written with major h, meaning 
" fever "), tr. ' there befel him much 
concern," 421. 

"Ila an kata-ka 'l-'amal al-rabih" (In 
MS. giving no sense. Translations 
by Author and Dr. Steingass), 58. 

Imr al-Kays (in text " Imryu '1-Kays") a 
pre-Islamitic poet ("The man of al- 
Kays"), 181. 

" 'Ind 'uzzati 's-sinini " (Arab.} - lit. the 
thorny shrubs of ground bare of 
pasture, 59. 

" Inna hazih Hurmah lam 'alay-ha 
Shatarah " = " Truly this one is a 
Woman ; I must not act vilely or rashly 
towards her" (ST.), 220. 

" Insistance overcometh hindrance " 
(equiv. of " 'Tis dogged as does it" of 
Charles Darwin), 171. 

Intersexual powers, vaunting, 91. 

" Intihaba '1 furas " lit.- the snatching of 
opportunities (tr. " divest himself in a 
pleasurable case"), 222. 

Intoxication (properly meaning "poison- 
ing") a term to be left for " teetotal- 
lers" to use, 315. 

Inverted speech, form of, 60. 

Irak, A1-, the head-quarters of the Kharijite 
heresy, 213. 

Irham turham = Pity and shall be pitied 
(one of the few passive verbs still used 
in pop. par.), 169. 

"'Irk al-Unsa" (Arab.) = chord* testi- 
culorum (tr. "testicle-veins"), 52. 

" 'Irz " (= protection), " Hurmah " and 
"Shatdrah" (words explaining each 
other mutually) (ST.), 220. 

Ishtalaka = he surmised, discovered (a 
secret), 33. 

Islam (Shaykh of), 317. 

Israfil = Raphael, 302. 

Istanada 'ala Shakkati-h, tr. " (he might) 

lean against his quarter," 401. 
"he lay down on his rug" (ST.)> 401* 



Index. 



485 



"Istanatu W-ha" (presupposing " istan 
attu loth form of " natt " = he 
jumped), /r. " they threw themselves on 
her neck " (Dr. Steingass takes it for 
8th form of "sanat" and translates 
"listened attentively"), 34. 

Istffa = choice, selection, 203. 

Istikhraj, Al- = making " elegant extracts," 
126. 

" Itawwaha," tr. " throwing his right leg 
over his back," 382. 

(Dr. Steingass also explains and 
tran tes), 382. 



JA'AFAR, the model Moslem minister, 72. 
Jabal al-Sah*b = " The mount of clouds," 

376. 
Jady(yfra.) = the zodiacal sign Capricorn 

(tr. "kid"), 46. 
Jahim-hell, 55. 
Jahfm (Hell), 201. 
"Jalabf" (in text), afterwards written 

"Shalabi," 335. 

Janindti, Al- = the market gardener, 293. 
Jannat al-Khuld (Arab.} = the Eternal 

Garden, 172. 
Jdriyah rddih, A1-, tr. "the good graces 

of her mistress," 161. 
Jarrah (Arab.}- flask, 321. 
Ja/a, Al- = the onyx (a well-omened 

tone), 130. 
Jazr= cutting, strengthening, flow (of tide), 

203. 
Jihaz (Arab. Egypt. " Gahaz ") = marriage 

portion, 28. 
"Jilan ba'da Jfl" the latter word= 

revolutions, change of days, tribe, 

people, 476. 
Jinn-mad (or in Persian "Pari-stricken," 

Smitten by the Fairies), 249. 
J ugular veins (esp. the external pair) carry 

blood to the face, and are subject 

abnormally to the will, 340. 
Jummayz (Arab.} = & tall sycamore tree, 

117. 



KABABJ! (for "KaWbji"), seller of 
KabJfo* (tr. " cook,"), 225. 



Kabdan (usual form "Kaplan" from 

Ital. "Capitano") = Captain (ship's) 

(Turk, form, as in " Kapudan-pasha " 

Lord High Admiral of ancient 

Osmanli land), 402. 
Kabsh (^ro^.) = ram, 299. 
Kabul (pi. Kabdbit) = " Capotes," 274. 
Kadid, Al- (Arab.) = jerked meat flesh 

smoked, or sundried (tr. " boucan'd 

meat"), 51. 
Kaik " and " Kaik-ji " the well-known 

Caique of the Bosphorus, 236. 
Kiim-makam = a deputy (governor, etc.), 

281. 

K41a'l-Rawi = the reciter saith, 64. 
Kalfm = one who speaks with another, a 

familiar, 203. 
Kalfmu'llah = Title of Moses, on account 

of the Oral Law and conversations at 

Mount Sinai, 203. 
Kamrah = the chief cabin (from : Gr, 

Kapdpa = vault), tr. " cuddy," 24. 
Kapudan-pasha = Lord High Admiral of 

ancient Osmanli land, 402. 
Kara win = crane or curlew (Charadrius 

G-'dicnemus), 151. 
Karishiii a chasing, being in hot pursuit 

of (St.), 405- 
Karm (/) originally means cutting a slip 

of skin from the camel's nose by way 
of mark, 266. 
Kasalah = a shock of corn, assemblage 

of sheaves, 53. 

may be cler. error for " Kasa- 
bah" = stalk, haulm, straw, 53. 

Kas'at (= a wooden platter or bowl) 
Mafriikah, tr. hand- rubbed flour," 

349- 

Kashshara = grinned a ghastly smile (also 
laughing so as to shew the teeth), 461 . 

Kata = sand-grouse, 151. 

" Kata' al-arba'," or cutting ofif the four 
members, equiv. to our " quartering," 
96. 

Kata'a Judur-h4 (for " hu "), tr. "back- 
bone," 353. 

(Dr. Steingass refers pronoun in 
" Judur-hA " tr. " Rabakah," taking 
the " roots of the neck," tr. = spine), 

353* 

Kawa'ib, Al- = High-breasted (also 
P. N. of the river), 176. 



486 



Supplemental Nights. 



Kawa'ib, Al- (a name unknown to author); 

lit. meaning " of high-breasted 

virgins," 129, 
Kazanat Al- (//. of Kazan) = chaul- 

drons ( Turk. " Kazghdn "), (ST.), 25. 
Kazanat, (//. of " Ka"zan ") = crucibles 

(opp. to Kawalib = moulds), 108. 
Kazi al-Askar = the great legal authority 

of a country (tr. " Kazi of the Army"), 

3io. 
Kbb (possibly " Kubb " for " Kubbah ") 

= a vault, a cupola, 376. 
(Dr. Steingass also explains and 

translates), 376. 
Khalat-ki insanun (Arab.}, tr. "(some 

man) has mixed with thee " ; meaning 

also " to lie with," 398. 
Khalata-ha al-Khajal wa '1-Haya* = shame 

and abasement mixed with her, i.e., 

"suffused or overwhelmed her" (ST.), 

399- 
Khalifah (never written "Khalif") = a 

vice-regent or vicar, 64. 
Khalli-na" nak'ud (Arab.) = let us sit 

together (a thoroughly modern expres- 
sion) (ST.), 475- 
Khams Ghaffar = "five pardoners" 

(Steingass reads Khamr (= wine) 'ukar 

another name for wine, as in "Al- 

Khamral-'ukar" = choice wine), 137. 
Kharrat (in text) = tripping and stumbling 

(in her haste), 253. 
(also may be meant for " Kharajat " 

= "she went out)," (ST.), 253. 
Khata = Cathay = China, 27. 
Khazib-dye,- 200. 
Khaznah (Khazfnah) or 10,000 Kis each = 

S> 236. 
Khaznat al-SiUh (Arab.) - the ship's 

armoury, 403. 

Khil'at = robe of honour, 410. 
Khimar (Arab.} head-veil (a covering for 

the back of the head), 255. 
Khizr = the Green Prophet, 301. 
Kib (pi. "Kiyab" and ' Akyab") = a 

small thick mat used to produce shade 

(ST.), 215. 

Kirsh = piastre, 226. 
"Kisrat al-ydbisah 'ala'1-Rik, etc." = a 

slice of dry bread on the spittle, for it 

absorbs. ..phlegm on the mouth of the 

stomach (ST.), 51. 



" Kohl'd her eyes," 292. 

Kohl-powder, 292. 

Koran quoted, 44, 47, 48, 49, 50, 56, 58, 

1 80, 460. 
Kulah meant for "Kulah" a Dervish's 

cap (ST.), 108. 
Kumri = turtle-dove, 151. 
Kurud = apes (occurring as a rhyme twice 

in three couplets), 190. 
Kutb (A1-) al-Ghauth (Arab.) - lit. " The 

pole star of invocation for help (tr. 

" Prince of the Hallows") the highest 

degree of sanctity in the mystic 

fraternity of Tasawwuf, 426. 



" LA HAUL of Allah is upon thee," i.e., it 
is a time when men should cry for thy 
case, 359. 

La Haula = there is no Majesty, etc., 359. 

"La khuzitat Ayday al-Firak," meaning, 
" May Separation never ornament 
herself in sign of gladness at the pro- 
spect of our parting," 200. 

Laban, pop. word for milk artificially 
soured, 352. 

Laban halib (a trivial form) = sweet milk, 
352. 

La'bat Shawaribu-hu = lit. "his mus- 
tachios played " (tr. "curled"), 273. 

La-hu Diraah (for Dirayah = prudence) ff 
tadbfri '1-muluk = tr. "Also he had 
controul," 465. 

" Ld ilaha ilia 'llah," the refrain of Unity, 

403- 

Lakasha = be conversed with, 285. 
one of the words called "Zidd," 

i.e., with opposite meanings, 285. 
Laklaka-hd (Arab), an onomatopoeia, 265. 
"Lam yakthir Khayrak"; this phrase 

(pron. "Kattir Khayrak") is the 

Egypt, and Moslem equiv. for our 

" thank you," 60. 
" Lam yanub al-Wdhidu min-hum nisf 

haffdn," tr. " each took his turn therea' 

and drank without drinking his full, ' ' 

II. 
Dr. Steingass explains and translates. 

"And none took his turn without 

sipping a few laps," n. 
Lane quoted, 28, 86, 90, 97, 226, 265, 

291. 35 1 * 363. 426. 



Index. 



487 



Learn from thyself what is thy Lord (Sufi 
language) - in Gr. yvutfi o-cavroV, 
and corresponding with our " looking 
up through nature to nature's God," 
276. 

Lijam (AI-) w'al-Biiam = the latter being 
a Tabi* or dependent word used only 
for a jingle, 381. 

Litam = the mouth-band for man (tr. 
" Litham "), 139. 

" Look-at-me-and-thou-shalt-know-me " 
(compound name), 276. 

Lovers dressing themselves up and playing 
the game of mutual admiration, 153. 

Lovers of Al-Hayfa* and Yusuf (note con- 
cerning), 123. 

Lute, beautiful song of the, 152. 

Lukmah (Arab.) = a balled mouthful (tr. 
"morsels"), 264. 

"Luss," is after a fashion Ayon}s (the 
Greek word however Includes piracy 
while the Arab term is mostly applied 
to petty larcenists), 337. 



MA AL-FASfKH = water of salt-fish (tr. 

" dirty brine ") (ST.), 292. 
Madfnat al-Andalus = City of Andalus, 

(usually Seville), 402. 
" Madfnat al-Nabi," City of the Prophet, 

and vulg. Al-Madfnah the City, 43. 
Mad'iir, here translated (even if thou 

hadst been) an " invited guest," 41. 
it may also be a synonym and be 

rendered "as though thou wert a 

boor or clown " (ST.), 41. 
MaTrukah (an improvement upon the 

Fatfrah), a favourite dish with the 

Badawi (ST.), 349. 

Maghbun usually = deceived, cajoled, 366. 
Maghrib = set of sun, 151. 
Mahashim (ace. to Bocthor, is a //. with- 
out a singular, meaning ' les parties de 

la gyration") (ST.), 359. 
Mahashima-k = good works, merits (in a 

secondary sense, beard, mustachios), 

tr. here "yard," 359. 
Mahkamah (Place of Judgment) or Kaii's 

Court at Cairo, mostly occupied with 

matrimonial disputes, 363. 
Mahr = dowry, settled by Ihe husband 

upon the wife, 28. 



Majur, Al* (Arab.) for " Maajur " = a 

vessel, an utensil, 291. 
Mil (in text), tr. "cob " (also applied to 

"Bidden treasure" amongst Badawin), 

Mameluke (like unto a), i>., well-fed, 

sturdy, bonny, 472. 
Ma 'murah (Arab.)= haunted, 118. 
Mandil (kerchief) used by women "on 

the loose" in default of water to wipe: 

away results of car. cop., 94. 
Man of Al-kays, the (pre-Islamitic poet), 

181. 

Manna' = a refuser, a forbidder, 185. 
Markab mausukah (from tf "Wask" = 

conceiving, being pregnant), 474. 
tr. " a vessel in cargo and about to 

set sail," 474. 
"Marham al-akbar, M-" (Arab.) = the 

greater salve, 51. 
Marriage portion, 28. 
"Martabah" = a mattress, placed upon 

"Mastabah" (bench) or upon its 

"Sarfr" (framework of jarid or 

midribs of the palm) becomes the 

"Dfwan" = Divan, 68. 
Martabat Saltanah (for " Sultiniyah ") 

which may mean a royal Divan, 68. 
Martha and Mary (Fatimah and Halimah), 

318. 
Masbubah, tr. "Cakes," 347. 

Mayzah (Arab.) = \he large hall with a 

central fountain for ablution attached 

to every great mosque (tr. " lavatory"), 

458. 

Mazbuh= slaughtered for good, 159. 
Medicine-man (Israelite) always a favorite 

amongst Moslems and Christians, 

160. 
Mezz(zah = applying styptics to the wound 

(third operation of circumcision), 

217. 
MifUh (prop. " Miftah ") = key used 

throughout the Moslem East, 265. 
Mihrjan, Al- (a P.N. not to be confoudned 

with Maharaj = Great Rajah), 123. 
Mihtar, also may mean superintendent, 

head equerry, chief of military band 

(ST.) (here tr. " Shaykh of the 

Pipers"), 298. 
Mihtar (in text) = a prince, a sweeper, a 

scavenger, 298. 



4 88 



Supplemental Nights. 



Milah=the cut (first operation of circum- 
cision), 217. 

"Mi'lakat (pop. cor. for Mil'akat) al- 
Hilal" may be the spoon or hollow 
part of an ear-picker (ST.), 108. 

Min ba'ada-hu (making Jesus of later date 
than Imr al Kays), 199. 

Min ghayr Wa' ad = without appointment 
(tr. " casually"), 373. 

" Min Hakk la-hu Asl an 'and-na huna 
Rajil," a thoroughly popular phrase = 
" Of a truth hath any right or reason 
to say that here in this house is a 
man?" 247. 

(Dr. Steingass explains and trans- 
lates), 247. 

"Min kuddam-ak" (meaning doubtful), 

"3- 

perhaps it means " from before thee," 

i.e., in thy presence (ST.), 113. 

" Misla'l-Kalam " (? a cler. error for 
" misla '1-Kilab ") = as the dogs do 
(ST.), 282. 

Misla M-Khdruf (for " Kharuf ") a common 
phrase for an innocent,a half idiot, 283. 

" Misri " here = local name (in India ap- 
plied exclusively to sugar candy), 352. 

"Mithkala Zarratin" (translations by 
Author, Rodwell, Houdas and Stein- 
gass), 48. 

Mohsin = i.e., one who does good, a bene- 
factor, 321. 

Mother of our Harfm = my wife, 283. 

Mouse, passing over food, makes it impure 
for a religious Moslem to eat, 239. 

Moyah (in text), or as Fellah of Egypt 
says "Mayyeh," or the Cairenne 
" Mayya" and other forms, 323. 

Mubdi' = the beginner, the originator, 196. 

Mubtalf, Al- = sores (leprous), 301. 

Mudawi, Al- = the man of the people who 
deals in simples, etc. (as opposed to 
scientific practitioner), 326, 

Muhibbattu (Al-),/m or " Muhibb" lover 
(in Tasawwuf particularly = < lover of 
God ") (ST.), 393- 

Muhjat al-kulub = "Core" or "Life- 
blood of hearts," 201. 

" Muhkaman," a word never found in the 
Koran, 47. 

Mukaddam (Anglo- Indict" Mucuddum ") 
= overseer, 310. 



" Mukawwamina (A1-) wa Arbabu '1 
Aklam," the latter usually meaning 
"scribes skilled in the arts of call- 
graphy," 374. 

Mukh, lit. = brain, marrow (tr. 
"dimple"), 86. 

Munawwarah, Al- = the enlightened, 43. 

Miisa wa Muzi = Miisa the Malignant 
(Muzf = vexatious, troublesome), 321. 

(Dr. Steingass reads Muusi, the 

malignant, the malefactor), 321. 

Muslimi'na, here the reg. //. of " Muslim" 
= a True Believer, 367. 

Musulman (our " Mussalman," too often 
made //. by "Mussalmen") is cor- 
rupted Arab, used in Persia, Turkey, 
etc., 367. 

Mustafa = the Chosen Prophet, Moham- 
med, 203. 

Mustafa bin fem'ail (began life as appren- 
tice to a barber and rose to high 
dignity), no. 

" Mutalaththimin " = races in North 
Africa whose males wear the face- 
swathe (" Litham ") of cloth, 139. 

Mutdti be zahri-h (Arab.} = "hanging 
an arse," 459. 

Mutawassi . . . al-Wisayat al-tammah 
(Wisayat is corr. noun) = he charged 
himself with her complete charge, i.e. t 
maintenance (ST.) 474. 

Mu'izz bi Dini'llah. Al- (first Fatimite 
Caliph raised to throne of Egypt), tale 
of, 43- 

Mysteries of marriage- night but lightly 
touched on, because the bride had lost 
her virginity, 417. 



NAAKHAZ bi-lissati-him (in text), tr. 

"until I catch them in their robbery " 

(see under " Luss"), 337. 
(Dr. Steingass reads " Balsata- 

hum " = until I have received their 

"ransom"), 337. 
Nabbut = a quarter-staff, opp. to the 

"Dabbus" or club-stick of the 

Badawin, etc., 250. 
Ndfishah = Pers. " NaTah " der. from the 

l/"naf" = belly or testicle (the 

part in the musk-deer supposed to 

store the perfume), 207 



Index. 



489 



Nabawand, NahaVand " the site in A 
Irak where ihe Persians sustained the 
final defeat at the hands of the Arabs 
(A. H. 21), 209. 
1 also one of many musica 

measures (like the Ispahani, the Rast 
etc.), 209. 
Na'im = " the Delight " (also a P. N. o 

one of the Heavens), 199. 
Na'iman = may it be pleasurable to the 

(said by barber after operation), 106. 
Ns malmumfn = assembled men, a 

crowd of people (ST.), 253. 
Nasim = the Zephyr, or the cool north 

breeze of Upper Arabia, 197. 
Nassafa=libavit, delibavit, etc. (ST.), n 
Natar (watching) for " Nataf " (indi- 
gestion, disgust), 63. 
Natawasu sawfyah = Solace ourselves with 
converse, 395. 

(cler. error for " Natawanasu 

Shu way yah " = " let us divert our- 
selves a litlle") (ST.), 39$. 
Naubah, lit. = a period, keeping guard 
(here a band of pipes and drums play 
ing at certain periods), 299. 
Navel string, treatment of, 411. 
Nayirdti (Arab, afterwards 4 *Nuwayza*tf' 
and lastly " Rayhani ") = a man who 
vends sweet and savoury herbs (tr. 
" Herbalist "), 298. 
Nisf ra'as sukkar Misri, tr. " half a loaf of 

Egyptian sugar," 352. 
" Niyat " (or intention) not pure, cause of 

King's failure, III. 
" None misses a slice from a cut loaf," 

393- 

Nuwajira '1-wukufsit = Settlement of be- 
queathal, 467. 

(Steingass reads "nuwa*jiru (for 

" nuajiru ") M-wakufdt " and translates 
"letting for hire such parts of my pro- 
perty as were inalienable"), 467. 
Xuzhat al-Zaman = "Delight of the age," 
1 80. 



41 OP which a description will follow in its 
place," a regular formula of (be R*wf, 
or professional reciter, 131. 



"O man, O miserablest of men, O thou 

disappointed," etc., characteristic 

words of abuse, 359. 
"Open the spittle" = to break the fart, 

5'- 
" O worshipper of Allah," i^., " O 

Moslem, opposed to enemy of All&h " 

= a non-Moslem, 460. 



PADDING introduced to fill up the 

"Night," 460. 
Payne quoted, 55, 69. 
Pear-tree, not found in Badawi land, 117. 
Pennyroyal (here mere "shot" ; the orig. 

has " Baithara*n "), 458. 
Perspired in her petticoat trowsers (a 
physical sigi of delight in beauty, 
usually attributed to old women), 142. 
Pertinence (in couplets) not a sine qu& 

non amongst Arabs, 135. 
Pigeon blood, used to resemble the results 

of a bursten hymen, 29. 
Pilgrimage quoted, 43, 1 80, 214. 
Practical joking, a dangerous form of fun, 
as much affected by Egyptians as 
Hibernians, 455. 

Precious stones, Arab, superstitions con- 
cerning, 130. 
Pretext for murdering an enemy to his 
faith (Jewish), an idea prevalent in 
Eastern world, utterly wrong, 214. 
"Pretty Fanny's ways " amongst Moslems, 

85. 
Priah = tearing the foreskin (second 

operation of circumcision), 217. 
Prison had seven doors (to indicate its 

formidable strength), 233. 
Prisoners expected to feed themselves in 

Moslem lands, 338. 
Public gaol = here the Head Policeman's 
house. In mod. times it is part of the 
wall in Governor's palace, 337. 



RAAS SUKKAR = Loaf sugar, 352. 
Radah (a form of " Radih ") = " the 

Urge hipped," 198. 
Radff or back-rider, common in Arabia, 

162. 
Radih, a P.N. (ST.), 161. 



490 



Supplemental Nights. 



Rafaka (and " Zafaka ") = took their 
pleasure, 282. 

Ra'fs (fern. Ra'isah) the captain, the 
skipper (not the owner), 22. 

Raisins, an efficacious "pick-me-up," 51. 

Rajul ikhtiyar, tr. " a man of a certain 
age" (polite term for old man), 402. 

Rajul khuzan (Arab.} a green- meat 
man (tr. " costermonger "), 291. 

Rajul Khwaja = Gentleman, 254. 

"Rakiba-ha" ; the technical term for 
demoniac possession, 326. 

Ramaha bi-h = bolted, 382. 

Rankah or " Ranakah " prob. for 
" Raunakah," which usually means 
" troubled " (speaking of water) (ST.), 
66. 

Ram's mutton preferred in wilder tribes of 
the East, because it gives the teeth 
more to do, 299. 

Rashakah, Al- (Arab.}, a word not found 
in common lexicons, said to be a fork 
with three prongs, here probably a hat 
stand (tr. "peg") (ST.), 244. 

Revetment of old wells in Arabia, mostly 
of dry masonry, 132. 

Rent his robes (usually a sign of quiet, 
here a mark of strong excitement), 71. 

Rheumatism, a common complaint in even 
ths hottest climates, 160. 

Rih = Wind, gust (of temper), pride, rage, 
58. 

Rodwell quoted, 42, 48. 

" Rose up and sat down," a sign of agita- 
tion, 328. 

Russians (Asiatics have a very contempti- 
ble opinion of the), 119, 



SA'AH = the German Stunde y our old 
"Stound" (meaning to Moslems the 
spaces between prayer- times), 151. 

" Sabbal ^alayhim (for 'alayhinna, the usual 
masc. pro fern.} Al-Sattar" (Arab.) = 
lit. " the Veiler let down a curtain 
upon them," 276. 

Sabt = Sabbath, Saturday, 228, 324. 

Sadah (AI-) wa al-Khatayat tr. " various 
colors both plain and striped," 223. 

"Sahib al-Hayat" = astronomer (may 
also = a physiognomist), 289. 



Sahl, meaning " the easy tempered " (Scott 

writes "Sohul"), 138. 
Sahrij = Cistern, 5. 
Sakf (flat roof), must have a parapet (a 

Jewish precaution neglected by Al- 

Islam), 219. 
Sakhtur (Arab.} for " Shakhtur " tr. 

"batel," 163. 
Sakk (//. "Sikak" and "Sukuk") = 

" nail " (ST.), 38-0. 
Salaku-hu wa nashalu-hu " they scored 

it," 395- 

Salkh (Arab} = flay (meaning also a 
peculiar form of circumcision), 214. 

Salt rubbed on wounds to staunch the 
blood, 97. 

Samar (Arab.} from Pers. " Sumar " =a 
reed, a rush, 226. 

Samm Sa'ah (in text), tr. "poison of the 
hour," 352. 

Samman = quail, 151. 

Sapidaj (corresponding with " Isfidaj"), 
tr. "ceruse" or white lead, 130. 

Sara la-hu Shanan, tr. " In his new degree 
he was feared," 472. 

(Steingass reads " Thaniyan = and he 

became second to him (the Sultan), i.e., 
his alter ego), 472. 

Sara yurashi-h, tr. " kindness and liberal- 
ity," 473- 

' Yurashi" and "Yura"shu" are the 

6th form of " rashd, yarshu" = he be- 
stowed a gift (principally for the sake 
of bribery) he treated kindly (ST.), 473. 

Sar'a'l-Lijam, it . " bridle thongs," 385. 

"Sarayah" (for " Sarayah," Serai, 
Government House), tr. "Palace," 6. 

Sardab = a souterrain, 117. 

Sarmiijah (Arab.} from Pers." Sar-miizah," 
a kind of hose or gaiter worn over a 
boot (ST.), 217. 

jSarmujah (Arab.} = sandals, slippers, etc., 
442. 

Sarsarah (cler. error for " Akhaza (?) surra- 
tan ")= he took a purse, 412. 

Sarra Surrah (Surratan) = he tied up 

a purse (ST.), 412. 

Sawabi (a regularly formed broken plural 
of a singular " Sabi ' " = the pointing 
one) (ST.), 419. 

Sayf kunvizi = a talismanic scymttar (tr. 
"magical sword"), 426. 



Index. 



491 



Sayfu (A1-) w'-al Kalanj = scyraitar and 
dagger, 381. 

Sayyid (descendant of Hasan) and the 
Sharif (der. from Husayn) = difference 
between, 39. 

Scott quoted, 3, 17, 21, 22, ib. 24, 30, 36, 
39,44, 50, 63, 65, 105, 114, 116, 119, 
120, 123, 125, 138, 153, 184, 210,213, 
214, 227, 231, 253, 263, 273, 321, 335, 

347, 357, 465- 
Sentiment, morbid and unmasculine French, 

contrasted with the healthy and manly 

tone of the Nights, 267. 
Seven ages of woman-kind, 56. 
Sha'abdn (his face gladdening as the 

crescent moon of), 142. 
Shabaytar = the Shuhrur (in MS. Suhrur) 

= a blackbird, 151. 
also called " Samaytar " and " Abu al- 

Ayzar " = the father of the brisk one 

(a long-necked bird like heron) (ST.), 

IS'- 

Shihbander = King of the port, a harbour- 
master, 254. 

Sbi'il, copyist's error for " Shdghil," act. 
part of Shughl = business affairs, 245. 

(Here probably for the fuller " Shughl 
shaghil" = an urgent business, (ST.), 

245- 

Shakhat, or modern word, tr. here "re- 
vile" (ST.), 3- 

Shakhs = carven image, 30. 

Shakk (Arab.) = splitting or quartering, 
96. 

Shaklaba, here = ' shakala ' ' = he weighed 
out (money;, he had to do with a 
woman (tr. " tumbled "), 291. 

Shalabi = a dandy, a macaroni (from the 
Turk. Chelebi), 243. 

Shame (uncovered my), in this instance 
"head and face," 329. 

Sbdsh = a small compact white turband, 
and distinctive sign of the true Be- 
liever, 143. 

Shashmah (from Pfrs. " Chashmah" = a 
fountain) tr. "privies," 458. 

Shatarah, signifying vileness and rashness 
(ST.), 220. 

Shawwara binta-hu = he gave a marriage 
outfit to his daughte ( ST.), 28. 

Shaykh of Islam, 317 

Shi'ah doctrine, 178 



Ship's crew run on shore on their own 

business immediately the vessel cast 

anchor, 475. 
Shooting shafts and firing bullets at the 

butt, practised by Easterns on horse- 
back, 421. 
" Shuhrur al-kanfsah " = the blackbird of 

the Church (Christians in Syria call St. 

Paul, on account of his eloquence), 

(ST.), 151. 

Shiiwar (Arab.) = trousseau (ST.), 28. 
Signet-ring made of carnelian, 52. 
Signet-ring of kingship (important sign of 

sovereignty), 112. 
Sikkah (//. Sikak) = (amongst other 

meanings) "an iron post or stake" 
^ (ST.), 380. 
Sima'a //'/. hearing, applied idiomatically 

to the ecstasy of Darwayshes when 

listening to esoteric poetry, 151. 
Sin, Al- (in text) = China (here Al-Sind "), 

194. 

" Sind revisited " quoted, 3. 
Sind (so-called from Sindhu, the Indus, 

Pfrs. "Sinddb"), 3. 
"Sirru M-ilahi," i.e., the soul which 

is "divinx particula aurae " (tr. 

" Divine mystery "), 466. 
Sirt'anta = thou hast become (for Sirtu 

ana = I have become), 86. 
" Sitt-ha (Arab.}, tr. " Mistress" (Mauri- 

tanians prefers "Sfdah" and Arabian 

Arabs " Kabfrah " = the first lady, 

Madame Afire), 364. 
Slaves, when useless, made to "walk a 

plank" or tossed into the sea, 405. 
" Sleep with both feet in one stocking " 

(Irish saying for " Have a care of thy- 
self"), 442. 

Smoking and coffee, 236. 
"Solaced himself by gating upor the 

trees and waters," a feeling well known 

to the traveller, 390. 
Spreading (the mats, mattresses, rugs, etc. , 

of well-to-do Eastern lodging), 233. 
11 Stick wherewith he tapped and drew 

lines in absent fashion on the ground," 

10. 
Stomach has two mouths, oesophagic above 

and pyloric below, 52. 
Stone tied in kerchief or rag, weapon for 

fighting, 350. 



492 



Supplemental Nights. 



Story-telling, servile work, 34. 

St. Paul, called by the Christians in Syria 
"Shuhrur al-Kanfsah," the blackbird 
of the Church (on account of his elo- 
quence), (ST.), 151. 

" Subaudi " = " that hath not been 
pierced" (a virgin), 223. 

Sugar (Europe-made white) avoided by 
Moslems as unlawful, 352. 

Sugar (Sukkar), 352. 

Sujjadah, tr. "prayer-rug," 225. 

Sukkar (from Pers. " Shakkar," whence 
Lat. Saccharum), the generic term, 352. 

Sunnah = the practice, etc., of the Pro- 
phet, 193. 

Supernatural agency makes the most satis- 
factory version of tale, 118. 

Surur = Joy, contentment, 200. 

Su'uban (Arab.} = cockatrice (tr. " Basi- 

lisk"), 4 27. 
Syria, city of ("the stubbornest of places 

and the feeblest of races"), 41. 
"Syrian and three women of Cairo" 

(Variants), 273. 

TA'AYYUN = influence (especially by the 
"'Ayn" (evil) Eye), tr. "fascinate," 
1 66. 

Taawil = the commentary or explanation 
of Moslem Holy Writ, 43. 

Tabib, Al- = the scientific practitioner (in 
pop. parlance), 326. 

Ta-Ha = the Koranic chapter No. XX. 
revealed at Meccah, 180. 

"Tahlil" = making word or deed 
canonically lawful, 43. 

Tahrim = rendering any action " haram" 
or unlawful, 43. 

Taf, Al- (relative adjective of irregular 
formation), 46. 

Ta'il al-Wasf = " Drawer out of Descrip- 
tions," 185. 

Tajris, rendered by a circumlocution 

"Bell," 337- 
Takbir and Tahlll, i.e., Crying the war cry, 

"Allaho Akbar" = "God is most 

Great," and " La ilaha ilia 'llah" the 

refrain of Unity, 403. 
Takhsa-u,*r. "baffled," a curious word of 

venerable age (ST.), 44. 
Takht Raml = table of sand, geomantic 
table, 153. 



Tale of Simpleton Husband (W. M 

Version), 116. 
Tanzil = coming down, revelation of the 

Koran, 43. 

Tarajjama = he deprecated, 12. 
Tartara (Arab.}, tr. "perked up" (prob 

an emphatic reduplication of Tarra = 

"sprouting, pushing forward)," 443. 
Tasawwuf (mystic fraternity of), 426. 
Tasht = "basin" (the consonantic outline 

being the same as of " tashshat " = she 

was raining, sprinkling) a possible pun, 

(ST.), 147. 
Tastaghis (Arab.} = lit. crying out "Wa 

Ghausah !""Ho to my aid" (tr. 

"Help! Help!"), 157. 
Tauhan al-Husan, tr. " lost in the waste," 

409. 
Tawanis (instead of " Tawanis," //. of 

Taunas), tr. " Cordage " (Sx)., 133. 
Tayhal (i>l. "Tawahil") for the usual 

" Tihal " = spleen (ST.), S3- 
Tayyibah = the good, sweet or lawful, 43. 
Tazaghzagha, gen. = he spoke hesitatingly, 

he scoffed (tr. "waxed wroth,") 

106. 
" Tazaghghara fihi " (rendered pop.) "he 

pitched into him " (ST.), 106. 
Tazarghft (error for " Zaghritah ") = the 

cry of joy, 429. 

(numerous forms of) (ST.), 430. 

"Ten camel loads " about a ton, at the 

smallest computation of 200 Ibs. to each 

beast, 395. 

Ter-il-bas (Tayr Taiis?), a kind of pea- 
cock, made to determine elections by 

alighting on the head of a candidate, 

26, 27. (Old Translation.) 
Time, division of, in China and Japan, 90. 
" Tirrea Bede " (Night 655) note concern- 
ing, 119. 
Tisht (a basin for the ewer), tr. " tray," 

428. 
Thakalah (Arab.} heaviness, dulness, 

stupidity (tr. ''horseplay"), 457. 
"Them" for "her" (often occurrence 

of), 178- 
This matter is not far to us=is not beyond 

our reach," 311. 
"Thou hast been absent overlong," a 

kindly phrase pop. addressed to the 

returning traveller, 444. 



Index. 



493 



41 Thy rose-hued cheek showeth writ new- 
writ," i.f., the growing beard and 
whisker is compared with black letters 
on a white ground, 148. 

T Kh DH (= takhut-hu, according to 
author) ; may be either 2nd or 8th 
form of " ahad," in the sense that 
"thou comest to an agreement 
(Ittihid) with him," 189. 

Tuhal or Tihil (Arab.} : in text "Tay- 
hal,"/r. ' spleen," 53. 

Turtur = the Badawi's bonnet, 255. 

Tutty, in low Lat. "Tutia" prob. from 
Pers. " Tutiyah " = protoxide of tine, 
352. 

UNSA-K (Arab.), an expression used when 
drinking one's health (tr. "Thy 
favour ") (ST.), 4$8. 

'Urrah (Arat.)=dung t 75. 

Usburu = be ye patient, 83. 

"VERILY great is their craft" (Koranic 
quotation from "Joseph"), 294. 

Violation of the Harem (son "having " 
his father's wives), very common in 
Egypt, 441- 

Vows of Pious Moslems, 234. 



"WA Ghausah!" = " Ho, to my aid," 

157- 

" inn! la-ar'*kum wa ar*a widada- 

kum," etc., tr. "And I make much 
of you and your love," etc. (ST.), 172. 

Kulli Trik = night- traveller, ma- 
gician, morning star, 378. 

44 Id huwa, ashamna min-ka talkas 
(read "talkash") 'ala Harimi-naY' 
tr. " that thou wouldst strive to seduce 
our Harlm " (or " that thou hadst an 
itching after our Harim ") (ST.), 285. 

< l as h : Muradf bas ism al-Madinah " 

(Arab.) = 01 nothing: my only want 
is the city's name, 402. 

ia u anunahd li '1-Mushrikfn," etc., 

lines which hare occurred before, 55. 

41 min-hum man faha," evidently an 
error of the scribe for " Man nafa-hu," 
114. 

Nikah = conjugal intercourse, 153. 



'Wa siba'1-dar wa Zaujatu-hu mutaw- 
asftin bi-ha," tr. " the house prospered, 
for the master and the dame had 
charge of it," 420. 

(Steingass explains the plural 

" Mutawassin," by supposing "Sib 
al-Dar" is blunder for Sahihu M- 
Dar" and translates "the master of 
the house and his wife took charge of 
her (the nurse) during the days of 
suckling," 420. 

" Sawabi 'hu (Asabi 'a-hu?) li 

hanaki-h" tr. " his fingers in his 
mouth and sucking thereat," 419. 

Talattuf Alfazak wa ma'anlk al- 

hisan = and for the pleasingness of thy 
sayings and meanings so fine and fair 
(ST.), 146. 

" rand mujauhar fi-hi Asiwir," etc., 
may mean "and a forearm (became 
manifest) ornamented with jewels, on 
which were bracelets of red gold " 
(ST.), 86-7. 

Waka'h (Arab?) = an affair (of fight), 403. 

Wakilah = inn (tr. " Caravanserai"), 455. 

" " or caravanserai, 273. 

Walad al-Hayah (for "Hayat") tr. 
" Thou make him a child of life," i^., 
let him be long-lived, 378. 

Wasayah (prob. cler. error for " wa 
Miah " spelt " mayah " and a 
hundred pair of pigeons) (ST.), 217. 

Weapons taken from Easterns when em- 
barking as passengers, ticketed and 
placed in safe cabin, 403. 

Well, Angels choking up a, 332. 

Well, filled in over the intruding " villain " 
of the piece, 332. 

"Whose van was not known from its 
rear " = " both could not be seen at the 
same time," 189. 

" weal Allah increase," well nigh 
sole equiv. amongst Moslems of our 
" thank you," 325. 

Wife (exalting the character of) whilst the 
Mistress is a mere shadow (kind of tale 
not unfrequent amongst Moslems), 335. 

Wijak = a stove, a portable hearth (tr. 
"a brazier"), no. 

Without a vein swelling, '.*., so drank that 
his circulation had apparently stopped, 
276. 



494 



Supplemental Nights. 



" With the tongue of the case " = words 
suggested by the circumstance, 9. 

Wizzatayn = geese, 357. 

Woman, fulfilling the desires of, fatal to 
love, when she revolts against any re- 
duction of it, 91. 

" Womankind, Allah kill all" (note by 
Dr. Steingass), 304. 

"Written," either on the Preserved 
Tablet or on the Sutures of the Skull, 



YA 'ARS, ya Mu'arras = O pimp, O 
pander, 246. 

Ya Gharati a-zay ma buna Rajil = O, 
the shame of me! however, O my 
Lord, can there be here a man ? 247. 

Dr. Steingass explains and trans- 
lates, 247. 

Yahya (according to Scott " Yiab"), 1.53- 
Ya = i and Mim = m, composing the 

word "Ibrahim," 203. 
Ya'llah, i.e., "By Allah," meaning "Be 

quick ! " 325. 
"Yallah, Yallah," gen. meaning " Look 

sharp" (here syn. with "Allah! 

Allah ! " = " I conjure thee by God "), 

302. 
Yaman, A1-, people of, are still deep in 

the Sotadic Zone and practice, 42. 
Yarju (presumably error for "Yarja'u"), 

tr. " retracing their steps," 382. 
(may be error for "Yajru") (ST.), 

382. 
"Ya Sin" = "The Heart of the 

Koran," 94. 
Yastanit (Arab.}, aor. to the pretext 

"istanat" (ST.), 218. 
Yastanit = he listened attentively (tr, 

"he firmly believed") (ST.), 432. 
"Yasta' amiluna al-Mrd " (tr. "their 

noblest make womanly use of Murd") 

may also have a number of mean- 
ings, 42. 

Ya Sultdn-am = "O my chief," 312. 
Yatama'ash min-hu, tr: "wherewith he 

might nourish himself," 472. 

(a denominative of the 5th form of 
"Ma' ash" = livelihood (ST.), 473. 



Yathrib = Al-Madinah, 183. 

Yathrib, the classical name 'larpanra 
(one of the titles of '* Madinat al- 
Nabi," City of the Prophet), 43. 

YaWarid = "O farer to the fountain," 
148. 

Yazghaz-ha fi Shikkati-ha = verb being 
prob. a cler. error for " Yazaghzagh" 
from t/ "Zaghzagha" = he opened 
a skin bag (tr. "thrusting and foining 
at her cleft"), 267. 

Young man, being grown up, would not 
live in his father's house, 442. 

Youth worn out by genial labours of the 
(marriage) night, but bride made the 
merrier and livelier (a neat touch of 
realism), 429. 

Yuzbashi, in text "Uzbasba" or 
"uzbdsha" = head of a hundred 
(men) centurion, captain, 243. 



"ZAB Yakim Z R H ahad ff Mdljazfl, 
etc." (error in MS. explained.) (ST.), 
72. 

Zabrat = a blossom especially yellow, 
commonly applied to orange-flower, 
201. 

Zahrat al-Hayy, i.e., "Bloom of the 
Tribe," 201. 

"Zakarayn Wizz (ganders) eima'n," tr. 
" a pair of fatted ganders," 357. 

Zamaku-ha, tr. " arabesque'd," 133. 

Zakka (meaning primarily "a bird feed- 
ing her young"), tr. " iargessed," 
182. 

Zarb al-Aklam = caligraphy, 376. 

, tr. " penmanship," 432. 

al-Fdl = casting lots for presage (tr* 

" prognostic,)" 374. 

" Zardiya" (for Zaradiyyah = a small 
mail coat, a light helmet), tr. "a 
haubergeon," 58. 

" Zug " or draught which gave him rheu- 
matism (tr. "the air smote me," 157. 

Zuha, Al- ( = undurn-hour, or before 
noon) and Maghrib ( = set of sun) 
become Al-Ghaylah ( = Siesta time) 
and Ghaybat al-Shams, in Badawi 
speech, 151. 



Hppcnduc 



CATALOGUE OF WORTLEY MONTAGUE 
MANUSCRIPT CONTENTS. 

I here proceed to offer a list of the tales in the Wort ley Montague MS. 
(Nos. 550-556), beginning with 

VOL. 1., 

which contains 472 pages = 92 Nights. It is rudely written, with great care* 
lessness and frequent corrections, and there is a noted improvement in the 
subsequent vols. which Scott would attribute to another transcriber. This, 
however, I doubt : in vol. i. the scribe does not seem to have settled down to 
his work. The MS. begins abruptly and without caligraphic decoration ; nor 
is there any red ink in vol. i. except for the terminal three words. The 
topothesia is in the land of Sdsn, in the Isles of Al-Hind and Al-Sind ; the 
elder King being called " Bdz " and " Shar-baV'and the younger " Kahraman " 
(p. i, 11. 5-6), and in the same page (1. 10) " Saharbdn, King of Samarkand " ; 
while the Wazir's daughters are "Shahrzddah" and " Duny*zdah " (p. 8). 
The Introduction is like that of the Mac. Edit, (my text) ; but the dialogue 
between the Wazir and his Daughter is shortened, and the " Tale of the 
Merchant and his Wife," including w The Bull and the Ass," is omitted. Of 
novelties we find few. When speaking of the Queen and Mas'ud the Negro 
(called Sa'id in my text, p. 6) the author remarks : 

Take no black to lover ; pure musk tho' he be Carrion-taint shall pierce to the nose of 
thee. 

And in the " Tale of the Trader and the Jinni " (MS. i, 9 : see my transl. 1, 25) 
the 'Ifrit complains that the Merchant had thrown the date-stones without 
exclaiming " Dastur 1 "by thy leave. 

The following is a list of the Tales in voL i. : 

PAGI. 

Introductory Chapter ' 1-9 

TaJe of the Trader and the Jinni, Night i.-ii 9 

VOL. V. I I 



498 Supplemental Nights. 

PAGE. 
The First Shaykh's Story, Night ii.. ...... 14 

The Second Shaykh's Story, Night ii 23 

The Third Shaykh's Story, Night iv 34 

Scott, following " Oriental Collections," ii. 34, supposes that the latter was 
omitted by M. Galland " on account of its indecency, it being a very free detail 
of the amours of an unfaithful wife." The true cause was that it did not exist 
in Galland's Copy of The Nights (Zotenberg, Histoire d' 'Ala. al-Din, p. 37). 
Scott adds, " In this copy the Genie restores the Antelope, the Dogs and the 
Mule -to their pristine forms, which is not mentioned by Galland, on their 
swearing to lead virtuous lives." 

PAGE. 

Conclusion of the Trader and the Jinni, Night v 43 

The Fisherman and the Jinni, including the Tales of the Sage Dubdn 
and the ensorcelled Prince and omitting the Stories (i) of King 
Sindibad and his Falcon (2) the Husband and the Parrot and 

(3) the Prince and the Ogress : , .... 44 

The Porter and the Three Ladies of Baghdad, Night v. . . 100 

The First Kalandar's TaLe, Night xxxix 144 

The Second Kalandar's Tale, Night xlviii 152 

(The beginning of this Tale is -wanting in the MS. "which 
omits p. 151 : also The Envier and-the Envied, admitted into 
the list of ffikdydt) is here absent.} 

The Third Kalandar's Tale, Night Iv. . . . . . .173 

The Eldest Lady's Tale, Night Ixvi 231 

Tale of the Portress. Conclusion of the Story .of the Porter and 
Three Ladies of Baghdad, Night Ixii, (a clerical mistake 
for Ixx. ?) 260 

(In Galland follow the Voyages of Sindbad the Seaman 
which are not found in this copy} 

The Tailor and the Hunchback, Night Ixviii. (for Ixxiv.). . . 295 
The Nazarene Broker's Story, Night Ixviii. (for Ixxiv.?) . . . 308 
The Youth whose hand was cut off, Night (?) * . . . .312 

(In p. 314 is a hiatus not accounting for the loss of hand.} 

The Barber's Tale of his First Brother 314 

M Second 317 

> Third ,, 323 

,, ,, Fourth ,, 327 

Fifth ....... 331 

r, Sixth ,.... . 343 

The end of the Tale of the Hunchback, the Barber and others, 

Night Ixviii. (?) 350 

(HERE ENDS MY VOL. i.) 
1 Between Nights Ixviii. and xci. (p. 401) the Nights are not numbered. 



Appendix. 499 

PAGE. 

Nur al- Din All and the Damsel Anis al-Jalis, Night Ixviii. . . 355 
Sayfal-Muluk and Badl'aat-Jamal, Night xci. 1 .... 401 
Tale of the Youth of Mosul whose hand was cut off. Night xcii. 466-472 

(The Talt of the Jewish Doctor in my vol. i. 288-300.) 
Vol. i. ends with a page of scrawls, the work of some by-gone owner. 

VOL. II. 

Contains 316 pages, and includes end of Night xcii. to Night clxvi. The MS. 
is somewhat better written ; the headings are in red ink and the verses are 
duly divided. The whole volume is taken up by the Tale of Kamar al-Zamdn 
(ist), with the episodes of Al-Amjad and Al-As'ad, but lacking that of Ni'amah 
and Naomi. In Galland Kamar al-Zaman begins with Night ccxi. : in my 
translation with vol. iii. 212 and concludes in vol. iv. 29. This 2nd vol. 
(called in colophon the 4th Juz) ends with the date 2oth Sha'abdn, A.H. 1177. 

VOL. III. 

Contains 456 pages, extending from Night cccvi. (instead of Night clxvii.) to 
cdxxv. and thus leaving an initial hiatus of 140 Nights (cxvi.-cccvi. C. de 
Perceval, vol. viii. p. 14). Thus the third of the original eight volumes is lost. 
On this subject Dr. White wrote to Scott, " One or two bundles of Arabic 
manuscript, of the same size and handwriting as the second volume of the 
Arabian Tales, were purchased at the sale by an agent for Mr. Beckford of 
Fonthill, and I have no doubt whatever but that the part deficient in your copy 
is to be found in his possession." If such be the case, and everything seems to 
prove it, this volume was not No. iii. but No. iv. The MS. begins abruptly 
with the continuation of the tale. There is no list of contents, and at the end 
are two unimportant " copies of verses " addressed to the reader, five couplets 
rhyming in fmu (e.g. ta'dimu) and two in af (e.g. Salaf). 

The following is a list of the contents : 

PAGE: 

Part of the Tale of Hasan of Bassorah, Nights cccvi.-cccxxix . . I -8l 
Story of the Sultan of Al-Yaman ' and his Sons, told to Al-Rashid 

by Hasan of Bassorah, Nights cccxxix.-cccxxxiv. . . 8l 

Story of the Three Sharpers, 3 Nights cccxxxiv.-cccxlii. ... 96 
The Sultan who fared forth in the habit of a Darwaysh, Night 

cccxlii 121 

History of Mohammed, Sultan of Cairo, Night cccxliii.-cccxlviii. . 124 

Story of the First Lunatic/ Night cccxlviii.-ccclv. . . 141 



1 Here the numeration begins again. 
* In Ouseley he becomes a " King of Greece." 

'The Arab, is "Ja'idi": Scott has "Artiians or Sharpen": Oiucley, 
"labourers." 
Ouseley ha* Story of the first foolish Man." 



joo Supplemental Nights. 

PAGE. 

Story of the Second Lunatic, Night ccclv.-ccclvii 168 

Story of the Sage and his Scholar, Night ccclvii.-ccclxii. . .179 
Night- Adventure of Sultan Mohammed of Cairo with three foolish 

Schoolmasters, Night ccclxii. 204 

Tale of the Mother and her Three Daughters, Night ccclxii . . 206 

Story of the broke-back Schoolmaster, Night ccclxiii. . . . 21 1 

Story of the Split-mouthed Schoolmaster, Night ccclxiii . . . 214 

Story of the limping Schoolmaster, Night ccclxiv.-ccclxv. . . 219 
Story of the three Sisters and their Mother the Sultanah, Night 

ccclxvi.-ccclxxxvi 231 

History of the Kazi who bare a babe, Night ccclxxxvi.-cccxcii. . 322 

Tale of the Kazf and the Bhang-eater, Night cccxciii.-cdiii. . . 344 

History of the Bhang-eater and his wife, Night cccxciii.-cdiii. . 348 

How Drummer Abu Kasim became a Ka"zf, Night cdiii.-cdxii. . 372 
Story of the Kazi and his Slipper (including the Tale of the Bhang- 
eater who became the Just Wazir and who decided two difficult 

cases), Night cdxii.-cdxiii. 424 

Tale of Mahmud the Persian and the Kurd Sharper, Night 

cdiii.-cdxvi 428 

Tale of the Sultan and the poor man who brought to him fruit, 

including the Fruit-seller's * Tale, Night cdxvi.-cdxxv. . . 432 
Story of the King of Al-Yaman and his Three Sons and the 

Enchanting Bird, which ends this volume, Night cdxvii-cdxxvi, 437 



VOL. IV. 

Contains 456 pages, and ranget between Nights cdxxvi. and dxcvi. 

Continuation of the Story of the King of Al-Yaman 8 and his Three 

Sons and the Enchanting Bird, Night cdxxvi.-cdxxxix. . . 1-34 

SCOTT prefers " the Sultan of the East," etc. 
History of the First Larrikin, Night cdxxxix.-cdxliv. ... 34 

SCOTT: " The first Sharper in the Cave," p. 185. 

History of the Second Larrikin, Night cdxliii.-cdxlv. ... 46 
History of the Third Larrikin, Night cdxlv.-cdxlvi. . . . 53 
Story of a Sultan of Hind and his Son Mohammed, Night cdxlvi.- 

cdlviii 58 

SCOTT : "The Sultan of Hind:' 

Tale of a Fisherman and his Son, Night cdlix.-cdlxix. ... 83 
Tale of the Third Larrikin concerning himself, Night cdlxix.-cdlxxii. 107 

SCOTT : " The Unfortunate Lovers:'' 
History of Abu Niyyah and Abu Niyyatayn, Night cdlxxii.-cdlxxxiii, 1 13 

SCOTT: " Abou Neeut, the well-intentioned Sultan of 
Moussul, and Abou Neeutteen, the double -minded" 

1 In the Latin Catalogue he is called Agricola, and by Scott the Husbandman. 
8 In Ouseley he novy becomes a King of Greece. 



Appendix. SGI 

PACE. 
The Courtier's Story, or Tale of the Nadim to the Emir of Cairo, 

Night cdlxxxiii.-cdxci. . 140 

SCOTT : " Story related to an Ameer of Egypt by a -\ 

Courtier?' p. 229. 

Another relation of the Courtier, Night cdcxi. . . .* . 157 
(Here Iblis took the place of a musician.) 

The Shaykh with Beard shorn by the Shaytan, Night cdxcii. . 162 

History of the King's Son of Sind and the Lady Fatimah, Night 

cdxci.-di 165 

SCOTT: "The Sultan of Sind and Fatimah, daughter of 
Ummir ('Amir) Ibn Naomann (Nu'umdn)." 

History of the Lovers of Syria, Night di.-dx 189 

SCOTT: " The Lovers of Syria." 

History of Al-Hajjaj bin Yusuf and the Young Sayyid, Night 

dx.-dxx 213 

SCOTT : " The Young Sayd and ffijduje." 

Uns al-Wujud and the Wazir's Daughter Rose-in-hood, Night 

dxxi.-dxli 240 

SCOTT : tf lns al- Wujood and Wird al-Ikmaum, daughter 
of Ibrahim, Vizier of Sultan Shnmlkh." 

Story of the Sultan's Son and Daughter of the Wazir, Night 

dxli.-dxlv 293 

Tale of Sultan Ka"yyish, Night dxlv.-dlvii 312 

(A romance of chivalry and impossible contests often knights 
against 15,000 men.) 

The Young Lady transformed into a Gazelle by her Step-mother, 

Night dlviii.-dlxiii 345 

The History of Mazin, Night dlxviii-dxcv. (omitted, because it is 
the same as ' Hasan of Bassorah and the King's Daughter of 
the Jinn," vol. viii. 7) ; to the end of vol. iv. ... 456 



VOU V. 

Contains 465 pages from the beginning of Night dxcvi. to dccxlvi. 

Continuation and end of the History of Maxin, Night dxcvi-dcxxiv. 1-94 
Night-adventure of Harun al-Rashid, Night dcxxxx\ .-del. . . 95 

SCOTT: " Adventure of Haroon al-Rusheed> vol. vi. 343 
(including Story related to Haroon al-Rusheed) by Ibn 
Munsoor of Damascus^ of his adventures at Bussorah ; the 
Story related to Haroon al-Rttsheed by Munjaub (Afanjab) 
and Haroon' s conduct on hearing the story of Munjaub." 

1 In Ouseley, " Bin't-Ameen." 



5O2 Supplemental Nights. 



PACK. 

Tale of the Barber and his Son (told by Manjab), Night dlxi.-dcli. . 180 

SCOTT : " Story of the Sultan* the Dervishe and the Barber's 
Son." 

The Badawi Woman and her Lover, Night dclv.-dclvi. . . . 196 
Story of the Wife and her two Gallants, Night dclyi.-dclx. . . 199 
Tale of Princess Al-Hayfa and Prince Yusuf, Night dclx.-dccx. . 210 

SCOTT : " Story of Aleefah, daughter of Mherejaun, Sultan 
of Hind, and Eusuff, Prince of Sind, related to Haroun al- 
Rusheed by the celebrated recitir of Tales, Ibn Malook Aleed 
Jowaudee," p. 352. 
Adventures of the Three Princes of China, Night dccx.-dccxvii. . 362 

SCOTT : "Adventures of the Three Princes, sons of the 
Sultan of China." 

History of the first Brave, Night dccxviu-dccxxii 385 

SCOTT: ' The- Military Braggadocio ; " OusELEY, " the 
Gallant Officer" and the Lat. list " Miles Gloriosus." 

History of another Brave, Night dccxxii.-dccxxiii. . , . 395 

The Merry Adventures of a Simpleton, 1 Night dccxxiii.-dccxxvi . 400 

SCOTT : " The Idiot and his Asses" 
The Goodwife of Cairo and the three Rakehells, Night dccxxvi.- 

dccxxviii 400, 

Story of the righteous Wazir wrongfully gaoled, Night dccxxviii.- 

dccxxxviii 416 

Tale of the Barber, the Captain and the Cairene Youth, Night 

dccxxxiii.-xxxviii 430 

(hi the Lat. list we find " Tonsor et Juvenis Cahirensis") 

Story of the Goodwife of Cairo and her Gallants, Night dccxxxviii.- 

dccxliii. ' 444 

SCOTT ; " The virtuous Woman of Cairo and her Suitors," 

A 380. 

The Kazi's Tale of the Tailor, the Lady and the Captain, 2 Night 

dccxlii.-dccxlvi 455 

SCOTT : " The Cauzee's Story," p. 386. 

Story of the Syrian and the Three Women of Cairo, Night dccxlvi. 

and to end of vol. v 465 

VOL. VI. 

Contains 365 pages, from Night dccxlvi. to Night dccclxxiH. 
The following is a list of the contents : 

Continuation of the Story of the Syrian, Night dccxlvi.-dccxlix. . 1-9 
Tale of the Kaim-makam's Lady and her two Coyntes, Night 

dccxlix.-dcclii 9 

1 In Arab. " Rujub al-Mutarmakh," in the Lat. list "insipicus." 

2 In Ouseley " The Taylor, a story told by the Cauzee." 



Appendix. 503 

PAGE. 

Tale of the whorish Wife who vaunted her virtues, Night dcclii.-dcclv. 18 
Ccelebs the Droll 1 and his Wife and her four lovers, Night dcclv.- 

dcclx. . . * . . 26 

SCOTT : ' The Deformed Jester." 
The Gate-keeper of Cairo and the wily She-Thief, Night dcclix.- 

dcclxv 41 

SCOTT: " The a&d WaUhman of Cairo and thi artful 
female thief." 

Tale of Mohsin and Musa, Night dcclxv.-dcclxxii . 57 

SCOTT : " Mhassun the liberal and Mousseh the treacherous 
Friend." 

Mohammed Shalabf * and his Wife and the Kazi's Daughter, Night 

dcclxxii.-dcclxxvii 76 

SCOTT : " Mahummud Julbee" etc. 

The Fellah and his wicked Wife, Night dcclxxvii.-dcclxxx. . . 92 
The Woman who humoured her Lover at her Husband's expense, 

Night dcclxxx.-dcclxxxi. 102 

SCOTT : " The Adulteress." 

The Kazi Schooled by his Wife, Night dcclxxxi.-dcclxxxv. . . 106 
The Merchant's Daughter and the Prince of Al-Irdk, Night 

dccclxv.-dcccxxiv 118 

SCOTT: "Story of the Merchant ', his Daughter , and the 
Prince of Eerauk," p. 391. In the text we find 'Irdk for 
Al-lrak. 

The Story of Ahmad and Ali who cuckolded their Masters, Night 

dcccxxiv.-dcccxxix. 22$ 

SCOTT : " The 7\ao Orphans." 

The Fellah and his fair Wife, Night dcccxxix.-dcccxxx. . . .241 
The Youth who would futter his Father's Wives, Night dcccxxx.- 

dcccxxxviii 247 

SCOTT: " The Vicious Son t translating the Arab. Al-Ibn 
al-Fidawl." 

The two Lack-tacts of Cairo and Damascus, including the short 
"Tale of the Egyptian, the Syrian and the Ass," Night 
dcccxxxviii.-dcccxl 261 

SCOTT : " The two wits of Cairo and Sind." 

The Tale of Musa and Ibrahim, including Anecdotes of the 

Berberines, Night dcccxl.-dcccxliii 271 

The Brother Wazirs, Ahmad and Mohammed, Night dcccxini.- 

dccclxxiii 280 

And to end of vol. vi 365 

1 In Scott "The Deformed Jester," reading " Al-Ahdab" for " Al-Maskharat al- 

.ib." 

* In text " Al-Jatabl," whence Ouseley and Scott't " Mahummud Julbee." 



Supplemental Nights. 



VOL. VII. 

Contains 447 pages, from Night dccclxxiii.-mi. 

The following is a list of the contents : 

Conclusion of the; Brother Wazirs ...... . 1-69 

Story of the thieving Youth and his Step-mother, NighUdcccxcvii.- 

cm ............ 69 

The Kazi of Baghdad and his virtuous Wife, Night cm.-cmxi. . 77 
History of the Sultan who protected the Kazi's Wife, Night cmxi.- 

cmxvii ............ I0 9 

The Sultan of Al-'Irak, Zunnar ibn Zunnar, Night cnixvii.-cinxxi. 126 
Ardashir, Prince of Persia, and .the Princess Hayat al-Nufus, 

daughter of Sultan Kadir, Night cmxxi.-cmlxvm. . . . 139 
Story of Shaykh Nakkit the Fisherman, Night cmlxvui.-cmlxxviii. 297 
The Sultan of Andalusia, and the Prince of Al-'Irak who deflowered 

the Wazir's daughter ; a prose replica of Al-Hayfa and Yusuf. 

MS. vol. v. 210. Night cmlxxviii.-cmlxxxviii. . . . 329 
Tale of Sultan Taylun and the generous Fellah, Night cmlxxxviii.- 

cmxciv ............. 365 

The retired Sage and his Servant-lad, Night cmxcviii. . . . 414 

The Merchant's Daughter who married an Emperor of China, Night 

cmxcviii.-mi., ending the work ..... 430-447 

This MS. terminates The Nights with the last tale and has no especial 
coB/dusion relating the marriage of the two brother Kings with the two sisters.' 



Appendix. 505 



H. 



L NOTES ON THE STORIES CONTAINED IN VOL. IV. 
OF " SUPPLEMENTAL NIGHTS." l 

BY W. F. KIRBY. 



STORY OF THE SULTAN OF AL-YAMAN AND HIS 
THREE SONS. 

P. 9. The hippopotamus has also been observed, at the Zoological 
Gardens, to scatter his dung in the manner described. 

P. 13. It is evident from the importance which the author attaches to 
good birth and heredity, that he would hardly approve of the Socialistic 
custom, so prevalent in the East, of raising men of low birth to important 
offices of State. 



THE STORY OF THE THREE SHARPERS (pp. 17-35). 

P. 19. In quoting the titles of this and other tales of the Wortley Montague 
MS., in which the word Ja'idf frequently occurs, Scott often wrote " labourer " 
or " artisan " instead of " sharper." The term " sharper " is hardly applicable 
here, for the fellows appear really to have possessed the knowledge to which 
they laid claim. The " sharpers " in this story differ much from such impostors 
as the Illiterate Schoolmaster (No. 93, vol. v. pp. 119-121) who escapes from his 
dilemma by his ready wit, or from European pretenders of the type of Grimm's 
Dr. Knowall, who escapes from his difficulties by mere accident ; or again from 
our old friend Ma'aruf (No. 169) whose impudent pretensions and impostures 
are aided by astounding good luck. 

P. 23. This test was similar to that given to Ma'aruf (vol. x. pp. 16, 17), 
but there is nothing in the latter passage to show whether Ma'aruf had any 



1 Further notes illustrative of this and the succeeding volumes will be found in the 
Bibliography in Supp. Nights, vol vi. I frequently refer to tales by their numbers in the 
Table (Nights, vol. x., pp. 514-53)- 



506 Supplemental Nights. 

real knowledge of gems, or not. In the present story, the incident of the worm 
recals the well-known incident of Solomon ordering worms to pierce gems for 
Bilkees, the Queen of Sheba. 

P. 23. English schoolboys sometimes play the " trussing game." Two 
boys have their wrists and ankles tied together, and their arms are passed over 
their knees, and a stick thrust over the arms and under the knees, and they are 
then placed opposite each other on the ground, and endeavour to turn each 
other over with their toes. 

P. 25 note. Can the word Kashmar be a corruption of Kashmiri ? 



HISTORY OF MOHAMMED, SULTAN OF CAIRO (pp. 37-49)- 

p. 37. A few years ago, a travelling menagerie exhibited a pair of dog-faced 
baboons in Dublin as " two monstrous gorillas !'' 

P. 40. Ma 'arufs jewel has been already referred to. The present incident 
more resembles the demand made by the king and the wazir from Aladdin 
and his mother, though that was far more extravagant. 

Pp. 42, 43. A more terrible form of these wedding disillusions, is when the 
bridegroom is entrapped into marriage by an evil magician, and wakes in the 
morning to find the phantom of a murdered body in the place of his phantom 
bride, and to be immediately charged with the crime. (Compare the story of 
Naerdan and Guzulbec (Caylus' Oriental Tales ; Weber, ii. pp. 632-637) and 
that of Monia Emin (Gibb's Story of Jewad, pp. 36, 75.) Compare my Appendix, 
Nights, x. pp. 502, 508, 509. 

Pp. 44, 45. There is a Western story (one of the latest versions of which 
may be found in Moore's Juvenile Poems under the title of " The Ring ") in 
which a bridegroom on his wedding-day places the ring by accident on the 
finger of a statue of Venus ; the finger closes on it, and Venus afterwards 
interposes continually between him and his bride, claiming him as her husband 
on the strength of the ring. The unfortunate husband applies to a magician, 
who sends him by night to a meeting of cross-roads, where a procession similar 
to that described in the text passes by. He presents the magician's letters to 
the King (the devil in the mediaeval versions of the story) who requires Venus 
to surrender the ring, and with it her claim to the husband. 

One of the most curious stories of these royal processions is perhaps the 
Lithuanian (or rather Samoghitian) story of 

THE KING OF THE RATS} 

Once upon a time a rich farmer lived in a village near Korzian, who was in 
the habit of going into the wood late in the evening. One evening he went 
back again into the wood very late, when he distinctly heard the name Zurkielis 
shouted. He followed the voice, but could not discover from whence the sound 
proceeded. 

1 Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, ii. pp. 160, 162. 



Appendix. 507 

On the next evening the farmer went again into the wood, and did not wait 
long before he heard the cry repeated, but this time much louder and more dis- 
tinctly. On the third evening the farmer went again to the wood ; but this 
time on Valpurgis-night the Witch's Sabbath. Suddenly he saw a light 
appear in the distance ; then more lights shone out, and the light grew stronger 
and stronger ; and presently the farmer saw a strange procession advancing, 
and passing by him In front of the procession ran a great number of mice of 
all sorts, each of whom carried a jewel in his mouth which shone brighter than 
the sun. After these came a golden chariot, drawn by a lion, a bear, and two 
wolves. The chariot shone like fire, and, instead of nails, it was studded with 
dazzling jewels. In the chariot sat the King of the Rats and his consort, both 
clad in golden raiment. The King of the Rats wore a golden crown on his 
head, and his consort marshalled the procession. After the chariot followed a 
vast procession of rats, each of whom carried a torch, and the sparks which 
flew from the torches fell to the earth as jewels. Some of the rats were 
shouting "Zurkielis" incessantly ; and whenever a rat uttered this cry, a piece 
of gold fell from his mouth. The procession was followed by a great number 
of fantastic forms, which collected the gold from the ground, and put it into 
large sacks. When the farmer saw this he also gathered together as much of 
the gold and jewels as he could reach. Presently a cock crew, and everything 
vanished. The farmer returned to his house, but the gold and jewels gave him 
a very tangible proof that the adventure had not been a dream. 

A year passed by, and on the next Valpurgis-night the farmer went back to 
the wood, and everything happened as on the year before. The farmer became 
immensely rich from the gold and jewels which he collected ; and on the third 
anniversary of the Valpurgis-night he did not go to the wood, but remained 
quietly at home. He was quite rich enough, and he was afraid that some harm 
might happen to him in the wood. But on the following morning a rat 
appeared, and addressed him as follows : " You took the gold and jewels, but 
this year you did not think it needful to pay our king and his consort the 
honour due to them by appearing before them during the procession in the 
wood ; and henceforward it will go ill with you." 

Having thus spoken, the rat disappeared ; but shortly afterwards such a 
host of rats took up their abode in the farmer's house that it was impossible for 
him to defend himself against them. The rats gnawed everything in the house, 
and whatever was brought into it. In time the farmer was reduced to beggary, 
and died in wretchedness. 



STORY OF THE SECOND LUNATIC (pp. 67-74;. 

This is a variant of "Woman's Craft" (No. 184 of our Table), or " Woman's 
Wiles," (Supp. Nights, ii. pp, 135-148). Mr. L. C. Smithcrs tells me that an 
English version of this story, based upon Langles' translation (Cf. Nights, x. 
App., p. 498, sub '* Sindbad the Sailor,") appeared in the Literary Souvenir 
for 1831, under the title of "Woman's Wit.' 1 

Pp. 69-76. Concerning the Shikk and the Nesna*s, Lane writes (1001 
Nights, i., Introd. note 21) : "The Shikk is another demoniacal creature, 



508 Supplemental Nights. 

having the form of half a human being (like a man divided longitudinally) j 
and it is believed that the Nesna"s is the offspring of a Shikk and of a human 
being. The Shikk appears to travellers ; and it was a demon of this kind who 
killed, and was killed by, 'Alkamah, the son of Safvvdn, the son of Umeiyeh, of 
whom it is well known that he was killed by a Jinnee. So says El-Kazweenee. 
" The Nesnds (above-mentioned) is described as resembling half a human 
being, having half a head, half a body, one arm, and one leg, with which it 
hops with much agility; as being found in the woods of El- Yemen, and 
being endowed with speech ; ' but God,' it is added, ' is all-knowing. 3 (El- 
Kazweenee in the khatimeh of his work). It is said that it is found in Hadramdt 
as well as El- Yemen ; and that one was brought alive to El-Mutawekkil ; it 
resembled a man in form, excepting that it had but half a face, which was in 
its breast, and a tail like that of a sheep. The people of Hadram6t, it is 
added, eat it ; and its flesh is sweet. It is only generated in their country. 
A man who went there asserted that he saw a captured Nesna"s, which cried 
out for mercy, conjuring him by God and by himself. (Mi-rdt ez-Zema~n). A 
race of people whose head is in the breast is described as inhabiting an island 
called Ja"beh (supposed to be Java) in the Sea of El-Hind or India ; and a kind 
of Nesna"s is also described as inhabiting the Island of Ra"ij, in the Sea of Es- 
Seen, or China, and having wings like those of the bat. (Ibn El-Wardee)." 
Compare also an incident in the story of Janshah (Nights v. p. 333, and note) 
and the description of the giant Haluka in Forbes' translation of the Persian 
Romance of Hatim Tai (p. 47) : " In the course of an hour the giant was so 
near as to be distinctly seen in shape like an immense dome. He had neither 
hands nor feet, but a tremendous mouth, situated in the midst of his body. 
He advanced with an evolving motion, and from his jaws issued volumes of 
flame and clouds of smoke." When his reflection was shown him in a mirror, 
he burst with rage. 

I may add that a long-tailed species of African monkey (Cercopithecus 
Pyrrhonotus) is now known to naturalists as the Nisnas. 



STORY OF THE BROKEN-BACKED SCHOOLMASTER 

(PP- 95-97 J- 

I once heard a tale of two Irishmen, one of whom lowered the other over a 
cliff, probably in search of the nests of sea-fowl. Presently the man at the top 
called out, " Hold hard while I spit on my hands," so he loosed the rope for that 
purpose, and his companion incontinently disappeared with it. 



STORY OF THE SPLIT-MOUTHED SCHOOLMASTER 

(pp. 97-101}. 

In Scott's " Story of the Wry-mouthed Schoolmaster " (Arabian Nights, 
vi. pp. 7475) the schoolmaster crams a boiling egg into his mouth, which the 
boy smashes. 



Appendix. 509 



NIGHT ADVENTURE OF SULTAN MOHAMMED OF CAIRO 

(pp. 90-109;. 

P. 103. Scott (vi. p. 403) makes the proclamation read, " Whoever 
presumes after the first watch of the night to have a lamp lighted in his house, 
shall have his head struck off, his goods confiscated, his house razed to the 
ground, and his women dishonoured." A proclamation in such terms under the 
circumstances (though not meant seriously) would be incredible, even in the 
East. 

STORY OF THE KAZI WHO BARE A BABE (pp. 167-185,). 

In the Esthouian Kalevipoeg we read of two giants who lay down to sleep 
on opposite sides of the table after eating a big supper of thick peas-soup. An 
unfortunate man was hidden under the table, and the consequence was that he 
was blown backwards and forwards between them all night. 

HISTORY OF THE BHANG-EATER AND HIS WIFE 
(pp. 202-209;. 

Selling a bull or a cow in the manner described is a familiar incident in 
folk-lore ; and in Riviere's (< Contes Populaires Kabyles " we find a variant of 
the present story under the title of " L'Idiot et le Coucou.'' In another form, 
the cow or other article is exchanged for some worthless, or apparently worth- 
less, commodity, as in Jack and the Bean-stalk ; Hans im Cluck ; or as in the 
case of Moses in the Vicar of Wakcfield. The incident of the fool finding a 
treasure occurs in Cazottc's story of Xailoun. 1 



HOW DRUMMER ABU KASIM BECAME A KAZI 
(pp. 210-212). 

1 have heard an anecdote of a man who was sued for the value of a bond 
which he had given payable one day after the day of judgment. The judge 
ruled, "This is the day of judgment, and I order that the bill must be paid 
to-morrow ! '' 



STORY OF THE KAZI AND HIS SLIPPER (pp. 212-215;. 

This story is well known in Europe, though not as forming part of The 
Nights. Mr. W. A. Clouston informs me that it first appeared in Cardonnc's 
" Melanges de litteVature orientale" (Paris, 1770), Cf. Nights x. App. pp. 509 
and 512. 

1 Compere, too, Mr. Clouston's " Book of Noodles," chap, v., "The Silly Son." 



$ IO Supplemental Nights. 

HISTORY OF THE THIRD LARRIKIN (pp. 296-297;. 

Such mistakes must be very frequent. I remember once seeing a maid 
stoop down with a jug in her hand, when she knocked her head against the 
table. Some one sitting by thinking it was the jug, observed, "Nevermind, 
there's nothing in it." 

Another time I was driving out in the country with a large party, and our 
host got out to walk across to another point. Presently he was missed, and 
they inquired, "Where is he ?" There was a dog lying in the carriage, and 
one of the party looked round, and not seeing the dog, responded, " Why, 
where is the dog?" 

TALE OF THE FISHERMAN AND HIS SON (pp. 314-329,). 

The present story, though not very important in itself, is interesting as 
combining some of the features of three distinct classes of folk-tales. One of 
these is the anti-Jewish series, of which Grimm's story of the Jew in the 
Bramble-Bush is one of the most typical examples. According to these tales, any 
villany is justifiable, if perpetrated on a Jew. We find traces of this feeling 
even 'in Shakspeare, and to this day Shylock (notwithstanding the grievous 
wrongs which he had suffered at the hands of Christians) rarely gets much 
sympathy from modern readers, who quite overlook all the extenuating circum- 
stances in his case. 1 Nor do we always find the Jew famous for 'cuteness in 
folk-tales. This phase of his reputation is comparatively modern, and in the 
time of Horace, " Credat Judaeus " was a Roman proverb, which means, freely 
translated, " Nobody would be fool enough to believe it except a Jew. 3 ' 

The present story combines the features of the anti-Jewish tales, the Ala- 
eddin series, and the Grateful Beasts series. (Compare Mr. W. A. Clouston's 
remarks on Aladdin, Supp. Nights, App. iii., pp. 564-581 ; and also his "Tales 
and Popular Fictions.") 

In vol. 53 of the Journal of the Asiatic Society of Bengal (1884, pp. 24-39) I 
find a Nicobar story which relates how Tiomberombi received a magic mirror 
from a snake whose enemy he had killed. Its slaves obeyed all his orders if he 
only put the key into the keyhole, but he was not allowed to open the mirror, 
as he was too weak to face the spirits openly. He dwelt on an island, but when 
a hostile fleet came against him, the gunners could not hit it, as the island 
became invisible. The hostile chief sent an old woman to worm the secret out 
of Tiomberombi's wife ; the mirror was stolen, and Tiomberombi and his wife 
were carried off. On reaching land, Tiomberombi was thrown into prison, but 
he persuaded the rats to fetch him the mirror. 2 He destroyed his enemies, 
went home, and re-established himself on his island, warning his wife and 
mother not to repeat what had happened, lest the island should sink. They 
told the story while he was eating j the island sank into the sea, and they were 
all drowned. 

1 Cf. "An Apology for the Character and Conduct of Shylock," in a volume of 
Essays published by a Society of Gentlemen in Exeter (1796), pp. 552-573. 

2 This incident shews that the story belongs to the Grateful Beasts' class, though it is 
not. said that Tiomberombi had conferred any benefit on the rats ; it is only implied 
that he understood their language. 






Appendix. 511 



THE HISTORY OF ABU NIYYAff AND ABU 
N1YYATA YN (pp. 334-35^ 

This story combines features which we find separately in Nos. 30 (ba) ; 
162 and 198. The first story, the Envier and the Envied, is very common in 
folk-lore, and has been sometimes used in modern fairy-tales. The reader 
will remember the Tailor and the Shoemaker in Hans Christian Andersen's 
"Eventyr." Frequently, as in the latter story, the good man, instead of 
being thrown into a well, is blinded by the villain, and abandoned in a forest, 
where he afterwards recovers his sight. One of the most curious forms of this 
story is the Samoghitian 



TRUTH AND INJUSTICE? 

Truth and Injustice lived in the same country, and one day they happened 
to meet, and agreed to be friends. But as Injustice brought many people into 
trouble, Truth declared that she would have no more to do with her, upon 
which Injustice grew angry, and put out the eyes of Truth. Truth wandered 
about for a long time at random, and at last she came to a walnut-tree, and climbed 
up it to rest awhile in safety from wild beasts. During the night a wolf and 
a mouse came to the foot of the tree, and held the following conversation. The 
wolf began, " I am very comfortable in the land where I am now living, for 
there are so many blind people there that I can steal almost any animal I like 
without anybody seeing me. If the blind men knew that they had only to rub 
their eyes with the moss which grows on the stones here in order to recover 
their sight, I should soon get on badly with them.'' 

The mouse responded, " I live in a district where the people have no water, 
and are obliged to fetch it from a great distance. When they are away from 
home I can enjoy as much of their provisions as I like ; indeed, I can heap 
together as large a store as I please without being disturbed. If the people 
knew that they had only to cut down a great oak tree, and a great lime tree which 
grow near their houses, in order to find water, I should soon be badly off." 

As soon as the wolf and the mouse were gone, Truth came down from her 
tree, and groped about until she found a moss-covered stone, when she rubbed 
her eyes with the moss. She recovered her sight immediately, and then went 
her way till she came to the country where most of the people where blind. 
Truth demanded that the blind people should pay her a fixed sum of money, 
when she would tell them of a remedy by which they could recover their sight. 
The blind men gave her the money, and Truth supplied them with the remedy 
which had cured herself. 

After this, Truth proceeded further till she came to the district where the 
people had no water. She told them that if they would give her a carriage and 
horses, she would tell them where to find water. The people were glad to 
agree to her proposal. 

1 Veckenitedt, Mythcn, Stgen v~* Lcgenden der Zaroaiten, i. pp. 163-166. 



512 Supplemental Nights. 

When Truth had received the carriage and horses, she showed the people 
the oak and the lime tree, which they felled by her directions, when water 
immediately flowed from under the roots. in great abundance. 

As Truth drove away she met Injustice, who had fallen into poverty, and 
was wandering from one country to another in rags. Truth knew her 
immediately, and asked her to take a seat in her carriage. Injustice then 
recognised her, and asked her how she had received the light of her eyes, and 
how she had come by such a fine carriage. Truth told her everything, including 
what she had heard from the wolf and the mouse. Injustice then persuaded 
her to put out her eyes, for she wanted to be rich, and to have a fine carriage 
too ; and then Truth told her to descend. Truth herself drove away, and 
seldom shows herself to men. 

Injustice wandered about the country till she found the walnut tree, up 
which she climbed. When evening came, the wolf and the fox met under the 
tree again to talk. Both were now in trouble, for the wolf could not steal an 
animal without being seen and pursued by the people, and the mouse'could no 
longer eat meat or collect stores without being disturbed, for the people were no 
longer obliged to leave their home -for a long time to fetch water. Both the 
wolf and the mouse suspected that some one had overheard their late conversa- 
tion, so they looked up in. search of the listener, and discovered Injustice in the 
tree. The animals supposed that it was she who had betraved them, and said 
in anger, " May our curse be upon you that you may remain for ever blind, for 
you have deprived us of our means of living.'' 

After thus speaking, the animals ran away, but Injustice has ever 
since remained blind, and does harm to everybody who chances to come 
in her way. 



5'3 



II. NOTES ON THE STORIES CONTAINED IN 
VOL. V. OF SUPPLEMENTAL NIGHTS. 19 

BY W. F. KIRBY. 



HISTORY OF THE KING'S SON OF SIND AND THE 
JLADY FATIMAH (pp. 1-18). 

P. 5. This mixture of seeds, &c., is a very common incident in folk-tales. 

P. io. Compare the well-known incident in John xviii. i-ii, which 
passage, by the way, is considered to be an interpolation taken from the lost 
Gospel of the Hebrews. 

HISTORY OF THE LOVERS OF SYRIA (pp. 21-36). 

P. 26. Divination by the flight or song of birds is so universal that it is 
ridiculous of Kreutzwald (the compiler of the Kalevipoeg) to quote the fact of 
the son of Kalev applying to birds and beasts for advice as being intended 
by the composers as a hint that he was deficient in intelligence. 

In Bulwer Lytton's story of the Fallen Star (Pilgrims of the Rhine, 
ch. xix.) he makes the imposter Morven determine the succession to the 
chieftainship by means of a trained hawk. 

P. 36, nott 2 .Scott may possibly refer to the tradition that the souls of 
the dead are stored up in the trumpet of Israfil, when he speaks of the 
"receiving angel." 

NIGHT ADVENTURE OF HARUN ALRASHID AND THE 
YOUTH MANJAB (pp. 61-105). 

P. 102. In the Danish ballads we frequently find heroes appealing to 
their mothers or nurses in cases of difficulty. Compare " Habor and Signild," 
and " Knight Stig*s Wedding," in Prior's Danish Ballads, i.p. 216 and ii. p. 339 
VOL. V K K 



5 ?4 Supplemental Nighis. 



HISTORY OF. AL-HAJJAJ BIN YUSUF AND THE YOUNG 
SAYYJD (pp. 39-60). 

P. 43, note i. I doubt if the story-teller intended to represent Al-Hajjaj as 
ignorant. The story rather implies that he was merely catechising the youth, 
in order to entangle him in his talk. 

P. 46. Compare the story of the Sandal- wood Merchant and the Sharpers 
(Nights, vi. p. 206) in which the Merchant is required to drink up the sea [or 
rather, perhaps, river], and requires his adversary to hold the mouth of the sea 
for him with his hand. 

P. 52, note 3. It is well known that children should not be allowed to 
sleep with aged persons, as the latter absorb their vitality. 



STORY OF THE DARWAYSH AND THE BARBER'S BOY 
AND THE GREEDY SULTAN (pp. 105-114). 

This story belongs to the large category known to students of folk-lore 
as the Sage and his Pupil ; and of this again there are three main groups : 

1. Those in which (as in the present instance) the two remain on friendly 
terms. 

2. Those in which the sage is outwitted and destroyed by his pupil (e.g., 
Gazette's story of the Maugraby ; orSpitta Bey's tales, No. i). 

3. Those in which the pupil attempts to outwit or to destroy the sage, and 
is himself outwitted or destroyed (e.g., The Lady's Fifth Story, in Gibb's 
Forty Vezirs, pp. 76-80 ; and his App. B. note v., p. 413). 



THE LOVES OF AL-HAYFA AND YUSUF (pp. 121-210.) 

P. 149, note i. I believe that a sudden attack of this kind is always 
speedily fatal. 



THE GOOD WIFE OF CAIRO AND HER FOUR GALLANTS 

(pp. 251-294). 

P. 255, note. It may be worth while to note that Swedenborg asserts that 
it is unlawful in Heaven for any person to look at the back of the head of 
another, as by so doing he interrupts the divine influx- The foundation of 
this idea is perhaps the desire to avoid mesmeric action upon the cerebellum. 



Appendix. 515 



TALE OF MOHS1N AND MVSA (pp. 319-33*)- 

The notes on the story of Abu Niyyat and Abu Niyyateen (anUa, pp. 511 
will apply still better to the present story. 



THE MERCHANT'S DAUGHTER, AND THE PRJNCE OF 
AL-IRAK (pp. 371437). 

Pp. 422-430. The case of Tobias and Sara (Tobit, chaps, iii.-viii.) was 
very similar : but in this instance the demon Asmodeus was driven away by 
fumigating with the liver and heart of a fish. 



BURTON, tr. 



PJ 



Arabian nights, S-npp 



.BB 



v. 5